2020年9月5日 星期六

書房夜話 254:《清淨道論》的「跋語」


書房夜話 254:《清淨道論》的「跋語」
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長老班智達(Thera Pandita)"The Authorship of the Vinaya and Abhidhamma Commentaries: A Response to von Hinüber" 〈《毘奈耶註》與《阿毘達摩註》的作者:對封興伯的回應〉
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幾乎在每一部「覺音論師的」註釋都在卷末附上這樣的跋語。
每部註釋的跋語僅在書名有差異,除此之外完全相同,以下為「智髻長老」的英譯:
This Path of Purification was made by the elder who is adorned with supreme and pure faith, wisdom and energy, in whom are gathered a concourse of upright, gentle, etc., qualities due to the practice of virtue, who is capable of delving into and fathoming the views of his own and others’ creeds, who is possessed of keenness of understanding, who is strong in unerring knowledge of the Master’s Dispensation as divided into three Piṭakas with their commentaries, a great expounder, gifted with sweet and noble speech that springs from the ease born of perfection of the vocal instrument, a speaker of what is appropriately said, a superlative speaker, a great poet . . . who bears the name Buddhaghosa conferred by the venerable ones . . . (Vism 712; Ñāṇamoḷi 742)
《清淨道論》卷23:「此飾以[38]最上清淨信、覺慧、精進,聚集戒行之正直、柔軟等之德,沈潛理解自宗義、他宗義之可能,具備完全之慧,含括三藏義疏種種之教說,〔即〕對師教無毀損而有智之威力,大文典家完成文字〔學〕為生樂之由來,具甘美崇高語之美麗,說者合於道理,優秀之論者,大詩人之〔覺音〕——飾以六神通、種種無礙解之德,對上人法無毀損有覺慧為上座部之明燈,莊嚴住大寺諸長老之系統者——廣大清淨有覺慧之〔覺音〕,依諸師授與覺音之名稱,長老造[39]此名清淨道〔論〕。」(CBETA, N69, no. 35, p. 469, a11-p. 470, a2 // PTS. Vism. 712)
[38]以下之文是參照 MA. V, p. 110; Atthasālinī, p. 430。
[39]在底本於此之間有 Moraṇḍaceṭakavattabbena,但暹羅本為 Muraṇḍakheṭakavattabbena,緬甸本作 Mudantakhedakavattabbena。英譯大概是從緬甸本,"who ought to be called the meek and painstaking" 原意之譯不明,故今省略此句。
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葉均的翻譯為:
這是飾以最清淨信、覺慧、精進、集諸戒行正直柔軟等德,深入自宗義及他宗義,具足聰慧,對於三藏及諸義疏等的世尊教法而有權威的智力、大文法家、文字學者、天賦詞章優美的雄辯家、合理的演說家、優勝的理論家,大詩人、為那些對於飾以六神通及種種無礙解之德的上人法(,)而有權威覺慧的上座部的明燈的大寺住者的諸長老系中的莊嚴者、有廣大清淨的覺慧、由其尊師授與覺音之名而稱為摩楞陀笈多迦 Moraṇḍaceṭakavattabbena 的長老造,定名為清淨道論。
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在緬甸版〈一切善見律註〉 Samantapāsādikā (Sp VII 1416),一位古代的緬甸學者如此寫著:

(此段最後的跋語)為景仰覺音論師的學者或弟子所寫,這也就是(跋語之中)對覺音論師的功德極端優雅地讚美的原因。如果(此段最後的跋語)是覺音論師本人所寫,就不宜提到自己有眾多如此尊貴的特質。確實,如果依照 Alaṅkāra (i.e., Subodhālaṅkāra) 的經文,在不恰當的情境之下宣揚自己的德行,是一種自大的卑劣(ocityahīna type)。

[This colophon] has been added later by a scholar or disciple who admires Buddhaghosa; this is why the latter’s merits have been given elaborately. If this were written by (Buddhaghosa) himself, it would be improper to mention those magnificent qualities. Indeed, according to the text of Alaṅkāra (i.e., Subodhālaṅkāra), if one mentions one’s own merits without a proper occasion, it is a defect of ocityahīna type. (Phung Trans. from Janakābhivaṃsa 348)
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也就是說,雖然傳統上均將《清淨道論》的這一段「跋語」和最後的偈頌(如下文)都極有可能不是覺音論師自己所作。
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《清淨道論》卷23:
「於世間淨心者、如同者、世之最勝者,
   只要存在大仙之「佛陀」名稱
   於世間諸善男子求度出世間,
   存續示現戒清淨之方法。
   成就〔此書寫〕我生其他之福
   依此福業於次(來世)之身體,
   喜悅三十三天,樂戒行之德,
   不懸著五欲,得證初果,
   最後之身體為世間第一人,為見利益一切有情
   〔救〕主彌勒牟尼牡牛
   聽彼賢者說示正法,
   證得最上果令耀勝者教。」(CBETA, N69, no. 35, p. 470, a3-14 // PTS. Vism. 712 - PTS. Vism. 713)
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葉均的翻譯為:
「直至那淨心者、如如者、世間的最勝者,
   大仙佛陀的名字的住世,
   對於那些欲求出世的善男子,
   此論亦得存續而示淨戒的方法。
   由我寫成此論的功德,
   以及其他福業所感的來世,
   願於三十三天而樂於戒德,
   不著五欲證初果;
   願以最後之身得見世間第一的教主、
   利樂一切有情的彌勒牟尼的牛王,
   聽了智者宣示的正法,
   證得最高之果光揚勝者的言教。」

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