第五讲 序言

局族('Ju chan)的不败尊者(1846-1912)是西藏东部 “宗派融和运动"(rismed)最杰出的人物之一。与其同时代的人及其弟子都视他为智慧菩萨文殊师利的化身。他于重新阐释及建构印度与中国西藏大乘、金刚乘传统之经典作品，显现出卓越的才华。

1985至1987年间，经由幼时曾亲受尊者加持的顶果智悲宁波车(Dil mgo mkhyen brtse Rinpoche, 1910— 1992)的努力， 研究西藏佛教之学者、学生始有机会接触到不败尊者的《全集》。这部《全集》多达二十七卷之巨。

宁玛派的根源可追溯至莲花生大士与无上密咒之前弘期。该派的教法传统，引发了近年西方多部有关不败尊者生平与著述的研究、翻译作品。 这些努力也延伸至对龙青绕绛巴（1306 — 1364)与绒宋•法贤(Rong zom Chos kyi bzang po, 1012-1088)之著述的研究，以廊清不败尊者对宁玛派摩诃、阿努与阿底瑜伽教法的贡献，如何受到了这两位声名卓著的祖师影响等问题。

于今西藏自治区，人们也能见证将不败尊者的著作提供给更广大的读者群的不断努力，1999年以来，不败尊者的好几部作品已经以现代书籍之样式出版。其中包括佛家宗派见地、藏传医术、藏人神话英雄格萨尔王之文献及仪注等作品。最近的一部出版于2000年，其中有不败尊者对属于摩诃瑜伽教法的四部释论，分别是有关“修部八教"(bka，brgyad)的著作以及一部简称为 《光明藏论》的释论。

正是这部《光明藏论》现由沈卫荣把它从藏文翻译成汉文， 使其可为汉地佛教团体利用。这部释论全称《秘密藏续释论•十方除暗总义》，正如“总义"一词所示，不败尊者这一部殊胜的作品，乃对摩诃 瑜伽十八埃之根本续《秘密藏续》其中一部早期释论的根本阐释。而这部早期的释论乃龙青绕绛巴所造，巳经由一位西方学者作了深入的研究。(编按：此西方学者即指Gyurme Dorje博士)

《秘密藏续》有五种不同的梵文藏译本，另有三位印度佛学大师留下了多部释论，也均被译成了藏文。而其最早的一部藏文释论则出自对宁玛派有深远影响力的学者绒宋•法贤之手笔；不败尊者对这位大师的著作有很浓厚的兴趣，曾校订、出版过他的两卷本作品集。事实上，他造这部《秘密藏续》之“总义”的目的之一，就是要以龙青绕绛巴与绒宋•法贤之释论为基础来阐发 这部本续之微言大义。

为一部现存的释论再造一更根本的疏释(basic exposition)，乃宁玛派的传统。这可见于以对《秘密藏续》诠释而著称的敏珠林传统中。简称为《秘密主密义饰》的释论，为大译师法吉祥(1654 —1718)于十八世纪初所造，其后其侄子莲花不变海(Padma 'Gyur med

rgya mtsho, 1686 — 1718)复造一部称为《秘密藏总义》(gSang snying spyi don')的著作对其加以补充。呈献于本书中的谈锡永上师的疏释，亦是此传统的另一例子：谈上师正是敏珠林系统的敦珠宁波车的弟子。

不败尊者这部释论的特殊意义，在于它尝试去掲示大圆满法之精神架构，如何早已贯串在这部摩诃瑜伽续的根本续中。例如 宁玛派学者常引用它，作为以两种不同的"量"(tshad ma)来 理解“世俗谛"(kun rdzob bden pa)与“胜义谛"(don dam bden pa)双运或无二的重要根据。于不败尊者的辞汇中，这两 种“量”分别被命名为“观察世俗之量” (tha snyad dpyod pa'i tshad ma)与“观察胜义之量”(don dam dpyod pa'i tshad ma)。 此“观察世俗之量"之其中一种，为“观察名言净见之量"(dag gzigs tha snyad dpyod pa'i tshad ma)，而此量对于证悟密乘见 (sngags kyi Ita ba)与说明本续所示诸法乃清净显现之实相，具 有重大意义。

笔者希望沈卫荣汉译不败尊者这部引入《秘密藏续》世界的导引，以及谈上师的释论，将有助于汉地佛教团体的实证修习， 并满足他们作为莲花生大士与藏密宁玛派诸师之迫随者的愿望。 有必要提请大家注意的事实是，《秘密藏续》之本续与其诸印度 释论中的一种，早已见于十四世纪中国之元朝时期首次刻印的藏文佛教经典之中，于今通过不败尊者大师明澈的释论，将这些密 法再次传入汉地的文化与宗教传统中，无疑是一件非常吉祥的事 情。

Franz-Karl Ehrhard

于尼泊尔蓝毗尼国际研究所

编按：

Franz-Karl Ehrhard博士毕业于德国汉堡大学印度、西藏文 化、历史研究系(Institut fuer Kultur und Geschichte Indiens und Tibets. Universitaet Hamburg)，师承当代著名佛教，学者 Lambert Schmithausen，后于明斯特大学(Universitaet Muen¬ster) 通过教授资格学位论文(Habilitation)，现为尼泊尔蓝毗尼国际研究所研究员(International Research Institutet Lumbi-ni, Nepal)。主要从事西藏文献、宗教与历史研究，是西方最早对《宁玛十万续》进行研究的学者之一。 

PREFACE

One of the great fugures of the eclectic movement known as the unon-partialn (ris med) thought in eastern Tibet was Mi pham rgya mtsho (1846 —1912) , a member of the 'Ju clan. He was regarded by his contemporaries and disciples as an incarna¬tion of Manjnsri, the bodhisattva of wisdom, and he demonstra¬ted an enormous capability of reinterpreting and structuring the classical texts of the Indian and Tibetan Mahayana and Vajrayana traditions.

His Collected Works (gsung 'bum) were made available to students and scholars of Tibetan Buddhist studies in the years 1985 to 1987 through the efforts of Dil mgo mkhyen brtse rin po che (1910 — 1992), who had been blessed at an early age by Mi pham rgya mtsho himself. This collection comprises twenty-sev¬en volumes. The interest in the spiritual teaching traditions of the rNying ma pa school―-~which traces its origins back to the great adept Padmasambhava and the period of the early transla¬tions of the Buddhist tantras provoked in recent years several studies and translations of Mi pham rgya mtsho's life and works in Western languages. These endeavours extended also to inves¬tigations into the writings of Klong chen rab 'byams pa (1308 — 1364) and Ro ng zom Chos kyi bzang po (1012—1088) in order to clarify, for example, the question to what extent the contribution of Mi pham rgya mtsho to the Maha, Anu- and Atiyoga teachings o£ the rNying ma pa school had been influenced by his two illus-trious predecessors.

In the Tibetan Autonmous Region, one can also witness on-going efforts in making available the texts of Mi pham rgya mt-sho to a wider audience. In the years since 1990 there were also publications of several of his works in modern book format. There were texts on the subjects of Buddhist scholasticism and philosophy* Tibetan medicine, and liturgies and rituals concern-ing Gesar» the mythical hero of the Tibetan people. The latest publication from the year 2000 presents editions of four works of Mi pham rgya mtsho, which belong to the literary genre of com¬mentaries to the Mahayoga teachings? these are texts concerning the MEight Transmitted Precepts" (.bka' brgyad') and a commen¬tary with the short-title'Od gsal snying po (Essence of Clear Light).

It is exactly this work which has been translated by Shen Weirong from the Tibetan into the Chinese language and thus made accessible to the Chinese Buddhist community. The full ti¬tle of this text is gSang 'grel phyogs bcu 'i mun sei gyi spyi don (The General Meaning of the Commentary of the Guhya [garbha] \_calle(f\ 'Illuminating the Darkness of the Ten Directions'). As the term "general meaning" suggests, this specific work of Mi pham rgya mtsho is a kind of basic exposition of an earlier commentary of the Guhyagarbha (.gSang bai snying po~), the root text of the eighteen tantras of the Maha yoga j this earlier commentary had been written by Klong chen rab 'byams pa in the 14th century and was already the subject of an in-depth study by a Western scholar.

The earliest Tibetan commentary on this tantra―:—there were five translations in all from the original Sanskrit, and three Indian Buddhist masters have left several commentaries, transla¬ted into Tibetan as well was from the pen of the influential rNying ma pa scholar Rong zom Chos kyi bzang po； Mi pham rgya mtsho was deeply interested in the works of this master and has been responsible for a two-volume edition of his writings. In fact, it can be said that one of his aims in composing a general guideline to the Guhyagarbha was the concern to bring out the meaning of the root text on the basis of the commentaries of Klong chen rab 'byams pa and Rong zom Chos kyi bzang po.

That it was a common practice in the rNying ma pa school to write a basic exposition of an already existing commentary can be seen in the case of the sMin grol gling tradition, which is famous for its interpretation of the Guhyagarbha. The commentary with the short title gSang bdag dgongs rgyan (. Ornament of the In¬tention of the Master of the Secret) had been composed by Lo chen Dharmasri (1654 —1718) , and another one the gSang sny- ing spyi don was written by Padma 'Gyur med rgya mtsho (1686 一 1718), a nephew of Lo chen Dharma s ri. The sub-commentary here presented by Master Tam Shek-wing, who is a disciple of bDud 'joms rinpoche of the sMin grol gling tradition, is yet an¬other example of such practice.

The commentary of Mi pham rgya mtsho is of particular in¬terest because it tries to show how the spiritual dimension of the teachings of the u Great Perfection" (rdzogs pa chen po) is al¬ready prefigured and contained in the root text of the central Mahayoga tantra. It is quoted by rNying ma pa scholars, for ex¬ample« as an important source for understanding the union or in¬divisibility of the Mrelative truth” (kun rdzob bden pa ) and the "absolute truth" (.don dam bden pa ) by refering to two distinct **means of knowledge0 (tshad ma ), in Mi pham rgya mtsho's terminology, they are named "means of knowledge that evaluates the conventional" (.tha snyad dpyod pa 'i tshad ma ) and "means of knowledge that evaluates the absolute" (don dam dpyod pa 'i tshad ma). It is one of the subcategories of the former mode o£ cognition, the ** means of knowledge that evaluates the conven¬tional of pure perceptionn (dag gzigs tha snyad dpyod pa'i tshad ma ) , which is of great importance for realizing the u view (or vision) of the Mantra [yjina] n (.sngags kyi Ita ba ) and nec¬essary to account for the spiritual reality that all phenomena of 

ordinary existence are divine appearances as taught in the tan-tras.

It is my hope that the Chinese translation by Shen Weirong along with Master Tam's subcommentary o£ Mi pham rgya mtsho's guidelines into the world of the Guhyngarbha will bene¬fit the spiritual practice of the Chinese Buddhist community and satisfy their aspirations as followers of Padmasambhava and the Tibetan masters of the rNying ma pa school. Calling to mind the fact that the root text o£ the Guhyagarbha and also one of

the Indian commentaries counted among the first printed

Buddhist texts in Tibetan language during the Yuan dynasty in the 14th century China, one can regard it as very auspicious that these tantric teachings are reintroduced now in the Chinese cul-tural and religious traditions by way of the lucid commentary o£ the great Mi pham rgya mtsho.

Franz-Karl Ehrhard

Lumbini International Research Institute, Lumbini (Nepal)