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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
Author 釋如石 (著)=Shih, Ru-shi (au.)
Source 中華佛學學報=Chung-Hwa Buddhist Journal=The Journal of Chinese Buddhist Studies
Volumen.15
Date2002.07
Pages399 - 425
Publisher中華佛學研究所=The Chung-Hwa Institute of Buddhist Studies
Publisher Url http://chinesebuddhiststudies.org/
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese; 英文=English
Keyword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
Abstract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.

《現觀莊嚴論》的印,藏注疏,向來都以調和瑜伽和中觀二宗,或「瑜伽行中觀派」的宗義來注解《現觀莊嚴論》. 然而筆者卻發現,在「教授修行」這細目所賅攝的《大品般若經》文中,明顯呈現出「三乘聖者皆能現觀法無我」的應成中觀思想,而不是「聲聞聖者只能證悟人無我,獨覺聖者只能證悟粗分法無我」的瑜伽行中觀思想. 這似乎透露了:彌勒調和瑜伽與中觀二宗宗義而寫的《現觀莊嚴論》,雖善巧闡明了蘊含於《大品般若經》中整個成佛道次第的思想體系,且後來發展出來的瑜伽行中觀宗義也很適合用來解釋《現觀莊嚴論》; 但該派的某些思想,卻不見得吻合《大品般若經》本身的經義. 關於這個問題,本文也附帶作了概略的探討.

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.
Table of contents一. 簡介《現觀莊嚴論》
二. 簡介《現觀論金鬘疏》
三.《金鬘疏》「教授修行及諸諦」釋義
甲一. 教授總義 (分五)
乙一. 聽聞者
乙二. 聽聞之因
乙三. 從何處聽聞
乙四. 教授之性質
乙五. 道位
甲二. 教授別義 (分二)
乙一. 銜接前後文
乙二. 釋義 (分二)
丙一. 總說教授
丁一. 闡明論頌
丁二. 疏解《明義釋》(分四)
戊一. 修行之本質
己一. 性質
己二. 殊勝
戊二. 修行所緣的四諦
己一. 四諦總義
庚一. 釋名
庚二. 內含
辛一. 事相
壬一. 雜染諦
壬二. 清淨諦
辛二. 定義
辛三. 性質一異
辛四. 確定諦數
辛五. 確定次第
己二. 四諦別義
庚一. 各別的說明
辛一. 教授苦諦
辛二. 教授集諦
辛三. 教授滅諦
辛四. 教授道諦
庚二. 結義
四. 結論
ISSN10177132 (P)
Hits1355
Created date2002.09.03
Modified date2017.06.20



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