《除障祈愿网络共修》第七天,噶玛列些林佛学院的喇嘛、堪布、老师和学僧等众在法王带领下一起修法。
法王开示:
I hope all of you are doing well.
各位好。
Today is the seventh day of the Aspirations to End Adversity.
今天是除障祈愿共修的第七天。
Today we will recite the Manjushri Nama Samgiti together.
我们要一起念诵的是《文殊真实名经》。
Manjushri’s name appears in many Mahayana sutras.
“文殊师利”普见于大部分的大乘佛经。
He is one of the most important bodhisattvas.
他是诸大菩萨中的上首。
Lord Atisha and others have said that in Tibet,there are two streams of the Mahayana: the lineage of profound view and the lineage of vast action.
阿底峡尊者和多位大师认为大乘佛法有两大法系,一系是甚深见派,一系是广大行派。
Of course two,the lineage of profound view primarily follows Manjushri.
甚深见派的源头就是文殊菩萨。
He thus has the same importance as Maitreya,the regent of the Buddha and the future fifth buddha of this aeon.
他和将来未来成佛的贤劫第五佛补处弥勒菩萨的重要性,可以说一样。
In China,Avalokiteshvara,Manjushri,Samantabhadra,and Kshitigarbha are considered the four foremost bodhisattvas,and each has his own well-known sacred site.
汉传佛法则将观世音菩萨、文殊菩萨、普贤菩萨和地藏菩萨奉为“四大菩萨”的传统,每位菩萨又有各自的道场圣地。
Avalokiteshvara is associated with Putuo Shan,Manjushri with Wutai Shan,Samantabhadra with Emei Shan,and Kshitigarbha with Jiuhua Shan.
观音圣地普陀山,文殊圣地五台山,普贤圣地峨眉山,地藏圣地九华山。
These mountains are recognized as sacred Buddhist sites in China.
是为汉传佛教当中的四大圣地。
There are several different accounts of Manjushri’s origin.
佛教历史上,针对文殊菩萨的本生有许多不同的说法。
According to the Sutra of Manjushri’s Nirvana,which was translated into Chinese in the 3rd century by the Western Qin lay practitioner Nie Daozhen,Manjushri was born into a Brahamin family in Shravasti
公元三世纪时,中国晋代的聂道真居士在他所翻译的《佛说文殊师利般涅槃经》中说,文殊师利是出生于舍卫国“梵德婆罗门”家族的后裔。
He could speak as soon as he was born.
他一出生就会说话。
When he grew up and completed his education,he became so learned that no one could rival him.
稍长时精通论议,无人能比。
Later he came into the presence of the presence of the Buddha and went forth as a monk.
后来在释迦牟尼佛座下出家。
Though he strength of his heroic-stride samadhi,he was able to send emanations in all directions.
依首楞严三昧的力量,在十方世界化现各种化身。
It was prophesied that he would awaken to buddhahood 450 years after the Buddha passed into nirvana,the sutra tells.
曾得授记,将在佛陀涅槃四百五十年后成佛。
This is a sutra that describes Manjushri as a human being.
若根据这种说法,则文殊菩萨是一个佛陀在世时的人。
Many other sources say that he awakened to buddhahood innumerable aeons ago.
另一种说法认为,文殊菩萨早在无量劫前早已成佛。
The Sutra of the Features of Manjushri’s Realm which is the fifteenth section of the Patnakuta Sutra,teaches that in the future,Noble Manjushri will waken as the Tathagata Samanta Darshana in the southern realm Viraja Sanchita.
《大宝积经.文殊师利授记会》记载:此菩萨……当来成佛,号为“普现如来”。“其佛土在南方,号离尘垢心世界、无垢世界。”
Similarly, the White Lotus of Compassion Sutra describes that he will waken to buddhahood in Viraja Sanchita.
而《悲华经》也有同样记载,文殊菩萨会在未来将于南方的“清净无垢宝真世界”成佛。
But the twelfth chapter of the Avatamsaka Sutra states that Manjushri is in the world called Kanakavarma to the east,and it also explicitly says that Manjushri dwells at Wutai Shan in China.
《华严经.如来名号品》则说:……东方过十佛刹微尘数世界,有世界名“金色”,彼世界中有菩萨名“文殊师利”。汉传佛教认为五台山是文殊菩萨的道场,就是出自《华严经》。
Today we are reciting the Manjushri Nama Samgiti,and you might wonder what its importance is.
今天我们会念诵《文殊真实名经》,此经有多重要呢?
It is extreamly important,especially in terms of the secret mantra.
此经是非常重要的,尤其在密教当中是非常重要的。
The reason is that it encapsulates all the key points of secret mantra.
此经囊括了一切密法的核心意涵。
For example,the great commentary on the Kalachakra Stainless Light says that there is no way of knowing the tantra path without knowing the Nama Samgiti and that Kalachakra must be known through it.It is explained in many ways.
比如《时轮密续注.无垢光疏》中就说到:不知《真实名》者不知咒乘。意思是必须透过《文殊真实名经》来理解《时轮密续》,有不少这样的说法。
In the Indian commentaries found in the Tengyur.
而收录在《甘珠尔》关于此经的印度论疏中。
Some explain it as yaga tantra,some as unexcelled,some as Kalachakra,and some as dzogchen.
有些依照瑜伽续的观点来解释《文殊真实名经》,有些依据无上瑜伽的观点,或以时轮密续、或大圆满的观点来解释。
There is a story passed down from the lamas of the past that when Candrakirti met Chandragomi,Chandrakirti asked Chandragomi what he knew.
根据祖师们的说法,当月称阿阇黎初见月官居士时,月称问道:“你熟悉什么著作呢?”
He replied,”I know the Panini grammar,the Praise in One Hundred and Fifty Verses,and the Manjushri Nama Samgiti.I don’t know anything else.”
后者回答:我只懂《波尼波文法》、《一百五十赞佛颂》和《文殊真实名经》。其他都不懂。
Chandrakirti then understood that he was saying he knew grammar and both sutra and tantra.
月称阿阇黎一听就知道,月官居士的意思是他已经掌握了梵语、显教与密教的一切义理。
Thus it seems that this means that only when one knows the Manjushri Nama Samgiti does one enter the ranks of those who know tantra.
由此可知只有了知《文殊真实名经》才能算是一名了知密咒乘者。
The Manjushri Nama Samgiti in the editions of the Kangur was translated by Pang Lotsawa Lodro Tenpa.
现在收录于《甘珠尔》中的《文殊真实名经》是邦译师.坚慧的译本。
The translation by Rinchen Sangpo is not in the Kangyur but the entire root text of his translation is found in Acharya Manjushri Kirti’s commentary found in the Tengyur.
虽然仁钦桑波大译师的译本,未收录在《甘珠尔》当中,但是完整编列于《丹珠尔》当中,名为文殊称阿阇黎所写之《文殊真实名经大疏》,完整收录全部颂文。
Also,most Tibetan traditions seem to use Rinchen Sangpo’s translation in their rituals and prayer books.
藏传佛法所修持的《文殊真实名经》版本大部分都是仁钦桑波的译本。
I did memorized the Nama Samgiti when I was little,but it must have been Rinchen Sangpo’s translation.
我小时候背过此经,当时的版本大概就是仁钦桑波的译本。
So now when I chant this text by Pang Lotsawa, I’m not used to and it feels as if I can’t pronounce it.
因此这次读诵坚慧的邦译本时,因为不太熟悉,所以念得不是很顺。
However,it seems that scholars say that Pang Lotsawa’s translation is the closest to the Sanskrit texts found in India and Nepal.
现今在印度、尼泊尔一带流传的印度版本,内容则与邦译本比较接近,根据学者研究,有这样的说法。
The Manjushri Nama Samgiti is listed in old catalogs from the time of the dharma kings,and there are several different copies among the Tibetan manuscripts found in Dunhuang.
一般来说,早在吐藩赞普时代,当时的古老目录中就有此经,而敦煌出土的藏文文献中,也有一些不同的版本。
The colophon of Pang Lotsawa’s translation explains how it had been translated by earlier translators and became well known.
在邦译版的译跋当中记载说:本人翻译此经前,已有译师将其翻译成藏文并广为人知。
There is also a handwritten Kangur that was copied in Druptop Orgyenpa’s Pukdrak Monastery.The colophon of the Manjushri Nama Samgiti in it says:”There is a translation by Lotsawa Chimey Bumpa and Upa Garge.There is also a translation by Mang Kharwaa.”
而在邬金巴大师的祖庭菩扎寺当中收藏的一部手写版“菩扎甘珠尔”,其中收录的《文殊真实名经》经跋中提到:“此经另有:契美绷巴译师、卫地的卡尔格译师、芒卡尔译师等之译本。”
It mentions several different translations.
可见,此经译本极多。
But when there are multiple translations of a single text,the various editions of the Kangyur and Tengyur chose only one,for otherwise it would have been too much to print.
然后,藏传佛法收录经文的传统做法是在同部经典的众多不同译本当中,只会择一保存,不然,经文太多无法木刻、印刷。
Thus,many of the translations are no longer extant and we do not have them.
所以,许多译本的传承已经断绝。
This is a great loss for us.
对我们来说,是很可惜的。
So in this electronic era,if we could search for,gather,and compile as many different translations as possible,it would be of great benefit to do some research and analysis.
所以我认为,既然来到了电脑时代,若能尽力寻找和收集各种版本,对于校对和研究,会有很大的帮助。
The Sakya Pandita praised this text highly,saying:”With regard to this king of all tantras,commentary on all scriptures,quintessence of all pith instructions,source of all teachings,and prinnacle of all vehicles,
文殊怙主萨迦班智达就曾盛赞此经:“是一切密续之大王、一切教授之准则、一切口诀之心要、一切教法之源头、一切乘法之顶峰。”
“Reciting and Praising the Names of Noble Manjushri…”
对于《文殊真实名经》极为赞叹和重视。
Similarly,all Tibetan scholars and practitioners hold it in high esteem.
同样,所有藏传佛法的学者与实修者,都非常重视此经。
When the Tibetan Kangyur was complied,it was placed in the first volume of tantra.
例如编辑《甘珠尔》的目录时,此经会放在“密续部”的第一本经。
It is said that Lotsawa Rinchen Sangpo recited it 100,000 times in Sanskrit and 100,000 in Tibetan and sponsored 100,000 repetitions by others.
传说仁钦桑波大译师自己曾亲诵过梵语版《文殊真实名经》十万次,藏语版的《文殊真实名经》也诵过十万次,又布施请人念诵此经十万次。
Lord Tsongkhapa also is said to have recited it three times daily before dawn,never missing a day.
此外据说,宗喀巴大师每天早课时,都会完整持诵此经三次、不曾断绝。
There is no Tibetan tradition——Sakya、Geluk、Kagyu、Nyingma,and so forth——that does not have its own commentary on the Manjushri Nama Samgiti.
而萨迦、格鲁、噶举和宁玛各派中,都又大师为此经作疏的记载。
The earliest Tibetan commentaries were probably written,I believe,by the 11th – century masters Rongsom Chosang and Ngok Shedang Dorje.
在这些藏语写成的注疏中,最早问世的,应该是十一世纪时的诸大师们所写的注解,包括荣松. 法贤班智达,和俄. 嗔恚金刚所写的注解。
There is also an old commentary written by the translator Pang Lotsawa himself.
另外还有母本译者邦译师自己所写的古老注解。
The main point is that Manjushri is the deity who represents the prajna and wisdom of the buddhas.
总之,文殊菩萨代表的是诸佛的智与慧。
The Buddha himself celebrated and welcomed those who entered his teachings not just out of faith and longing but through investigation with profound prajjna.
佛陀更鼓励和赞叹弟子们学习佛法时,不应只重视信心和敬慕,更要培植甚深的智慧。
Such prajna is not just present from birth or gained through study;prajna can also be gained by the power of blessings from others,he said.
这种智慧,不单靠天份或后天的学习,更需要圣者的加持。
So now please join me in praying to Manjushri with wholehearted faith and devotion to swiftly develop profound and vast prajna in your being and reciting the Manjushri Nama Samgiti.
因此,接下来请以专一的虔心向文殊菩萨祈请一起念诵能够加持我们自心迅速生起深广智慧的《文殊真实名经》。