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奇思異想集 73

◎ 林良彬

瑜伽師地論菩薩地第50卷初三頁(陵本第三冊p744-746,大正p571c-572a) 玄奘譯和英譯對照 Ben Lin 【按,參考梵、藏原文而譯出的《菩薩地》(Bodhisattvabhūmi- The Bodhisattva path To Unsurrrapassbd Enlightenment, 譯者A.B. Engle ,2016雪獅出版社), 藏傳是 無著菩薩所著,但玄奘傳是彌勒菩薩著。此段佛語有三頁p.643- 645,且諸佛都是教授所有菩薩這個核心內容,應可以補充第36卷「真實義品」的文義。但是彌勒或無著菩薩在行文中並未指出引自何經,依個人猜測(盼有人指正),應該是引自 《大般若經》,因為其文一再教示:一切法但名無實,只是名言或假說施設,分別切割出來的不真實自體、自性,但無明凡夫卻以為是真實的自體、自性,故說為:一切皆空,畢竟空。】 A)玄奘譯文、B) Engle英譯文,分14段。 1A) 善男子來!汝當安處遠離臥具獨一無二,於內寂靜如理思惟汝之父母所為立名,或汝親教軌範師等所為立名。 1B) Draw near , O child of good family. Having gone alone and unaccompanied to an isolated dwelling  place, direct your attention inwardly to that very name given to you by your mother and father , or [ that very name given to you ] by your teacher and preceptor(軌範師). 2A) 如是思惟:我今為有離六處法(之)自性真實(體),或內、或外、或兩中間,於此有中,如是名想施設假立言說轉耶? 2B) Also direct your attention further in the following manner :” Is  there any inherent established entity(自性真實之物) apart from your six [ inner ] bases 【按六處即眼耳鼻舌身識等內六根,相對于色聲香味觸法等六塵,外六處】that exists internally , externally , or ( in some way ) other than those two【兩中間,指六識】and [ that constitutes the object ] in relation o which this name (名), this appellation (想), this designation (施設)and this figure of speech occur ? " 3A)汝既如是正思惟已,當於 此法都無所得。 3B)As you direct your attention properly in this way , you will not perceive any such entity .【按,’我’ 這個名對應不到’我’這個自性實體,我只是5藴組成,再賦予一個代名稱而已,尋遍5藴、12處、18界中都找不此永存在的自我,是故人無我。後文中將繼續把這觀點應用於內6根、外6塵、兩中間的6識等18界的「眼」及耳鼻⋯上,以建立 法無我。】 4A)唯當如是如實了知- 但於客法有客想轉。 【按,「客法」英譯為”adventitious entity”, 「客想」” adventitious name”,  「客」字未知梵文原字和原義為何,且未知玄奘 為什麼翻譯為「客」?即使漢文也看不出它的意義,似乎只是「主」字的相反詞,因此它們是本文中最曖昧不清的名相,即使「真實義品」也未出現這兩詞,但是我們下面將看到同一個論証出現在該品中,這同一論証(見下文8A)都在證明「唯假、假名」之義。再查英文字典,adventitious一詞的主要意義 是指“indeterminate “(即偶然的,非必然的、未決定的),含有 不是必然的、非本質性的意思,符合佛法「假名施設」的涵義,即客法(事)和客想(名言)二者都但名無實,假名故空。】 4B) You will have no thought other than the following : " This adventitious appellation only occurs in relation to these adventitious entities . “ 5A)汝善男子!若於爾時,於 (汝)自己名 唯有 客想 已生已得;復應在內如理思惟,於汝眼中所有制立眼名、眼想、眼假施設, 5B) child of good family , when this conception of being adventitious(客想) has arisen in you and been understood [ by you ] in relation to your name (自己名字), then also direct your attention inwardly in a proper manner to the name " eye , " (眼名)、the appellation " eye “(眼想)and the designation " eye " (眼假施設)[ that occur ] in relation to your eye , 6A)(宜)如是思惟:我此眼中唯二可得,謂此制立眼名、眼想、眼假施設;及此唯事,於中假立名想施設;除此無有若過若增。 6B) also direct your attention further in the following manner : Two things are perceived in relation to the eye . [ One is , ] " This is the name , the appellation , and the designation ' eye , " and [ the other is . ] " That is the bare substance(梵文: vastu,唯事) in relation to which this name , appellation , and designation [ occur ] . "  There is nothing beyond that and nothing more than that . 【按,此處文和「真實義品」相同,都依語言的邏輯,主張一定先有事,後再有名,名依事而安立,名和事二者都是依他起因緣生法,而此唯名與事最終依靠阿賴耶種子為因緣而成,它們並非全要是被否認而廢棄,這樣將是惡取空了;而只是要善知道它們的真實義-善取空。 吾人如何知道此離言(inexpressible,不可說)的唯事- 此唯事還自相安立,一一都具有自相存在?顯然純依吾人的感官知覺,如眼見、耳聞之現量。而且我們觀察到:動物沒有名言,但為了求生存,必須依現量眼耳等知道其周邊環境,這應該即是離言唯事自相的證明,從本文也可看出:應該先有此人和動物皆有的感官現量的感官所予(sense data or sense  given),它們是各有自相,但因為尚不能‘說出‘或’設定‘某某桌子在我眼前,此時就只好像羅素說的- by pointing or indexing用指頭指此具自相的唯事here &now (見《Problem Of Philosophy 》及《Logical Atomism》諸書),動物和早期人類還未發展出名言的時代可能正是這種狀況,「真實義品」和本文都用「(現見)唯事」這個詞來指謂它,可能經過很長的這一階段之後,人類才發展進入名言時代,因此時間上作為作為依他起的離言事或自相是先存在的-至少山河大地、花草樹木、飛禽走獸,還須維持一定的相對穩定的呈現狀況,人類才依這些現象進一步創立名言系統,來指謂此 前名言(pre-linguistic)的現量離言的依他起萬物,這應該是歷史事實的一種現象學的描述,無人會否認的。(按唯識宗最後又把依他起萬象還原到阿賴耶識種子因緣生起,這是另一個故事,「真實義品」及本文都未提及。) 如果是這樣,那麼佛陀在《菩薩地》本文中又一直在否認什麼?應該說:佛是在否認人類語言發展初期至現在一直呈現的根本錯誤的現象即:名字和名字所指(name &named thing)二者糾纏不休的故事,無明凡夫由於不知名字只是方便施設的假名、客名,以為有了名字就一定真實,例如偷偷咀咒或罵人名,就以為他所恨的人真被咀咒或被罵到了,心中很樂很爽,而若是彼此公開叫駡,則非打得不可開交,又若有人說到偶然說到「火」字聽者都警覺起來或逃散一光等等無數的人間戲論分別現象。有時會想,沒有名言的動物們如果會看懂人間因語言起而起的悠久歷史普遍亂相,很可能會慶幸牠們自己不會言語?!這樣的反思其實也不正確,佛法也很明確地認識到 語言的更多正面功能,一句話:整個大藏經不是語言寫出來的?何況還一直強調菩薩們必須多多學習世間的各種科學及技術!】 7A)於此眼中所有制立眼名、(眼想、眼假施設,且非是眼;此唯有事,於中假立眼名想等,當知自性亦非是眼。【按,此指眼名既是名言,當然不是眼事,它只指謂眼事。眼事也非眼之自體,此眼的自性並不存在。但眼名、眼事二者作為假名客法,都不被否認。】 7B) Regarding this [ point ] , not only are the name , appellation , and designation [ that occur ] in relation to the eye not the eye , that substance(此唯有事)in relation to which the appellation " eye " [ occurs ] is also not an eye that exists inherently . 8A)何以故?非於此中遠離所立眼名、眼想、眼假施設,少有眼覺而能轉故。若有此事,體是真實,稱名所說,不應於中更待眼名,方有如是眼覺而轉,唯應自性不由聽聞,不由分別彼所立名,但於此事(就)有眼覺轉。然無如是不待名言(之)覺轉可得。是故此中,唯於客法而有其客眼名、眼想、眼假施設。 8B) Why is that ? Concerning this [ point ] , without the name " eye “ , " the appellation " eye , " and the designation " eye “,no one could develop the awareness of an eye . [ However , ] if that substance(此事)were truly established in the sense of possessing an essence (體=自性)that could be described by a name , then the awareness of [ that which is called ] an " eye " would no longer come into being in such a way that is dependent [ upon the name " eye " ] ; [ instead , ] the awareness of [ that which is called ] an " eye " would simply occur naturally in relation to that substance , even without [ one's ] ever having heard or conceived of any names . Nevertheless , its [ continuous ] occurrence is not [ so ] perceived . Therefore , this name " eye " and [ this ] appellation " eye " are also adventitious [ phenomena that occur ] in relation to an adventitious entity . 【按:這是本文最詳細的論證,也出現在「真實義品」中,此「名稱實」意指:一一名必可相稱地對應到一一有自性之物,即name& named thing二者本質上必然的不可分開,這是根本的錯誤戲論分別,無明的我執、法執的最終根源。佛陀或龍樹前此在般若經論中都在教示:名空,法空,但名無實,空無自性,而現在彌勒、無著的用語是:「客想」「客法」本義皆指假名施設而無實自性、自體,故空。上文已指出,英文用的adventitious entity (客 法)、adventitious name(客想),皆指 「名本不稱事」,名與事二者都無 決定的、本質的或必然的聯結,世上並無絕對性、決定性的事物,包括語言、概念在內,此亦即般若經所言的「諸法無定相」-假名故空義。】 9A)汝既如是於其內眼如理思惟,復於眼想唯有客想當生當得。 9B) Through directing your attention to the eye in this way , inwardly and in a proper manner , the conception of being adventitious will also arise (當生)and be understood (當得)in relation to the appellation " eye " . 10A) 如於其眼,如是於耳鼻舌身等,廣說乃至見聞覺知,已得已求,若已作意隨尋隨伺。以要言之,普於一切諸法想中,唯有客想當生當得。 10B) As is the case with respect to the eye , the same is true with respect to the ear , the nose , the tongue , the body , and so on at length up to those [ entities ] that are seen , heard , thought about , and realized , those that have been attained , those that are sought after , as well as those that are deliberated about and reflected upon with the mind . In short , the conception of being adventitious will also arise and be understood in relation to all the appellations that occur in relation to entities .    【按前已以眼為例,現應擴及知 一切法是假名故空。】 11A) 如是汝於自己身分中所有假想,能盡除遣勤加行道當正攝受;廣說乃至一切法中所有假想,能盡除遣勤加行道當正攝受。【按,先除人我見,再除法我見;此處的「假想」即指錯誤的分別戲論,正確的「客法」「客想」,即知其為假名施設,則不被否定。】 11B) In this way , you will correctly take hold of the path of preparation whose aim is to remove the settled conception (假想) that you have regarding your personal self(自己身分) [ This point is repeated ] at length [ for all other entities ] up to : You will correctly take hold of the path of preparation whose aim is to remove the settled conception that you have regarding all entities . 12A)汝由如是一切所知善觀察覺,普於一切諸法想中起唯客想,於一切法所有一切戲論之想數數除遣;以無分別無相之心,唯取義轉。【按,了知一切法假名性空,則不壞一切法,只破關於一切法的戲論分別妄執,從而達致 一切法平等無分別無相之智- 轉識成智。】 12B) In this way , having repeatedly cleared away all the “elaborative conceptions “(戲論)that occur in relation to all entities by means of an awareness that effectively examines (善觀察)all objects of knowledge and by means of the conception that all the appellations regarding entities are adventitious , abide at length in the [ real ] substance【按,英譯者A. B.Engle把「義」(唯取義轉)字 翻譯為「實體」似乎有誤,此處原意指 真實義,即空性,即無分別、無相般若根本智的對象】, with a nonconceptualizing mind that is free of signs and is engaged in apprehending merely the true mode of being . 【按,the true mode of being = emptiness】 13A)汝若如是,當依如來妙智清淨等持種性,獲得無倒心一境性。 13B) In this way , through the lineage of one - pointed concentration that pertains to a tathāgata(如來)’s pure knowledge , you will attain one - pointedness of mind .(心一境性). 14A)如是汝等若於不淨作意思惟,於此作意,勿當捨離。若於慈愍,若於緣性緣起,若於界差別,若於阿那波那念,若於初靜慮,廣說乃至若於非想非非想處,無量菩薩靜慮、神通、等持、等至作意思惟,於此作意,勿當捨離。汝若如是修此菩薩無倒作意,漸次乃至當得無上正等菩提,究竟出離。 14B) If you direct your attention to [the meditation object of ] unattractiveness (不淨)you should not relinquish this form of attention [ that apprehends ultimate reality ] .If you direct your attention to [ any other meditation object , such as those of loving - kindness (慈愍), the mere conditionality(緣性) of dependent origination (緣起), the diversity of the elements , recollection of one's breath , the first meditative absorption , and so on up to the sphere in which there is neither conception nor absence of conception (非想非非想), or [ any of the immeasurable bodhisattva forms of meditative absorption , supernatural knowledge , one - pointed concentration , and states of composure , you should not relinquish this very form of attention (按,勿當捨離此種觀法). In this way , this bodhisattva form of attention [ that is being practiced ] by you will eventually arrive at unsurpassed true and complete enlightenment . 」(完)

 

林良彬奇思異想集

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