宗喀巴《現觀莊嚴論金鬘疏》「教授修行及諸諦」釋義=An Exposition of the "Advice on Practice and the Truths" in Tsongkhapa's Golden Rosary, Extensive Explanation of the Ornament for Clear Realization
現觀莊嚴論; 明義釋; 金鬘疏; 教授修行; 教授四諦; The Ornament for Clear Realization; The Clear Meaning Commentary; The Golden Rosary Explanation; Advice on Practice; Advice on the Four Truths
摘要
現觀莊嚴論; 明義釋; 金鬘疏; 教授修行; 教授四諦; The Ornament for Clear Realization; The Clear Meaning Commentary; The Golden Rosary Explanation; Advice on Practice; Advice on the Four Truths; 提 要:《現觀莊嚴論》的 <一切相智品>，有「發心」等十個要義. 其中第二要義 -- 「教授」下面，又分出十個細目. 第一個細目，是關於修行性質不違世俗與勝義二諦的教授. 第二個細目，是關於修行所緣四諦的教授. 這兩種教授，在《現觀莊嚴論》中只有一句頌文：「修行及諸諦」. 本文的主內容，即是師子賢《現觀莊嚴論明義釋》和宗喀巴《現觀莊嚴論金鬘疏》解釋「修行及諸諦」這部分的譯注.
The Chapter on Omniscience in the Ornament for Clear Realization contains ten quintessential instructions, which begin with "giving rise to the thought of enlightenment." The second of those instructions, "advice," is in itself subdivided into ten sections the first of which is advice on the nature of practice which does not contradict neither relative nor absolute truth. The second subsection is advice on the object of practice, to wit the four noble truths. These two advices refer to one common verse line in The Ornament for Clear Realization, "practice and the truths." The main part of the present paper consists of an annotated translation of the pertinent passages in the commentaries by Haribhadra and Tsongkhapa, The Clear Meaning Commentary and the Golden Rosary Explanation, respectively. Both in India and Tibet, the exegetical literature on The Ornament for Clear Realization was in their hermeneutic efforts always trying to harmonize Yogācāra and Mādhyamika or to employ the teachings of the Yogācāra-Svātantrika-Mādhyamikas. However, the present writer discovered that in the Prajñāpāramitā scripture which is commented upon in the context of advice on practice, the Prāsaṅgika-Mādhyamika point of view that "all noble beings of the three vehicles are able to realize clearly the selflessness of phenomena" is distinctly expressed. This differs from the YogācāraSvātantrika-Mādhyamika point of view according to which "the noble hearers are only able to awaken to theselflessness of the person and the noble solitary realizer can only attain the gross selflessness of phenomena." This seems to indicate that, when Maitreya was composing The Ornament for Clear Realization in order to harmonize the teachings of Yogācāra and Mādhyamika, he managed to elucidate the complete gradual path to buddhahood as it is contained in the Larger Prajñāpāramitā and it became possible to avail oneself of the Yogācāra-Svātantrika-Mādhyamika, a later development, in order to explain The Ornament for Clear Realization. However some teachings of this school are not necessarily in accordance with what the Larger Prajñāpāramitā said in the first place. This problem is also briefly discussed in the present paper.
