试论甲曹杰对《释量论》皈敬颂的阐释

A Study on rGyal-Tshab-Dar-Ma-Rin-Chen’s Explanation of the Tribute of the Pramānavārttika dGe-Ba-Don-lDan&Sha-Bo-kLu-rGyal

“敬礼于具足,除灭分别网,甚深广大身,遍放普贤光”,为《释量论》之皈敬颂。学界针对这一偈颂有着多种解读和阐释,总体上可分为释迦慧和大婆罗门两类。甲曹杰在《释量论疏•能显解脱道真实性》中从皈敬颂的意义、摄义和句义等三个方面进行了系统的阐释,但格鲁派三大学派的各创始人对甲曹杰的这段阐释有着截然不同的解读:第一世嘉木样协巴•阿旺宗主认为甲曹杰是依据大婆罗门之说而作;色拉杰尊巴•确吉坚赞却认为甲曹杰之阐释独树一帜,并对其进行了单独的分门别类;班钦•索朗扎巴认为所有阐释都可融会贯通。采用语文学的方法,对《释量论疏•能显解脱道真实性》中的相关内容进行解读,认为甲曹杰在对此皈敬颂的阐释上不但融合了释迦慧和大婆罗门的观点,还融合了青藏高原本土诠释学家的阐释。比如在阐释“自利证圆满”如何体现在偈颂中时不仅像释迦慧和大婆罗门一样提出“甚深身是为报身,广大身是为化身”之说,还融合了仁达瓦•循努洛珠所主张的“如所有智是甚深身”和“尽所有智是广大身”之说。除此之外,他还首次系统提出了此颂是《释量论》的“科判安立”的观点。认为法称论师提出此皈敬颂不只有为造此论而清除遮蔽自身的阶段性障碍的目标,也有为了获得圆满觉悟而利益众生这一终极目标,可以说是首次实现了把宗喀巴对因明学的特殊见解系统地用于对《释量论》阐释的实践当中。

“rTog-Pa’i-Dra-Ba-rNam-bSal-Cing/ /Zab-Cing-rGya-Che’i-sKu-mNga’ Ba/ /Kun-Tu-bZang-Po-’od-Zer- Dag/Kun-Nas-’Phro-La-Phyag-’Tshal-Lo/ / ” is a verse in Tibetan translation of the tribute of Dharmakīrti’s (7th c.) Pramānavārttika . Means salute to the almighty Buddha, who eliminate the net of concept, and with deep and broad body, and spread the light of universal wisdom. Of course, people have different understanding of its deeper meaning. There are many interpretations of this verse at all times and in all over the world, but generally it can also be divided into two categories, which are made by Śâkyabuddi(8th c.) and Great Brahman. Śâkyabuddi assert that this verse should divided into two portions, namely the part of tribute and another part of prostrate himself in worship. rGyal-Tshab-Dar-Ma- Rin-Chen also explained his conversion to praise in his celebrated Thar-Lam-gSal-Byed commentary on Dharmakīrti’s Pramānavārttika , but the founders of the three great schools of the Gelug School had different interpretations of this interpretation of rGyal-Tshab-Dar-Ma-Rin-Chen : the First ’Jams-dByngs-bZhad-Pa (1648-1271) believed that rGyal- Tshab-Dar-Ma-Rin-Chen ‘s work was based on the statement of the Great Brahman;Se-Ra-rJe-bTsun-Chos-Kyi-rGyal-mTshan (1469-1544/1546) thinks that the interpretation made by rGyal-Tshab-Dar-Ma-Rin-Chen is unique and has carried out a separate classification;however, PNn-Chen-bSod-Nams-Grags-Pa (1478-1554) believes that all interpretations are interlinked. Therefore, this paper interprets the relevant content of Tshad-Ma-rNam-’Grel-Gyi-Tshig- Le’ur-Byas-Pa’i-rNam-bShad-Thar-Lam-Phyin-Ci-Ma-Log-Par-gSal-Bar-Byed-Pa through the method of philology, and believes that rGyal-Tshab-Dar-Ma-Rin-Chen has integrated different views of the predecessors in the interpretation of this conversion, and for the first time systematically put forward the view that this tribute is the “order of chapters” of Pramānavārttika . And give the opinion that this tribute not only for temporary purpose like wipe off obstacles for to complete the work successfully, but also the ultimate purpose is to get liberation. The explaination of rGyal-Tshab-Dar- Ma-Rin-Chen can be said to be the first time to systematically apply Tsongkhapa’s special views on the theory of logic and epistemology to the practice of commentary on Pramānavārttika .