宗喀巴《現觀莊嚴論金鬘疏》「教授修行及諸諦」釋義

《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」。本文的主要內容，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」這一部分的譯注。《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」這一細目所賅攝的《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》，雖然善巧闡明了蘊含於《大品般若經》中整個成佛道次第的思想體系，而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。

關鍵字

《現觀莊嚴論》；《明義釋》；《金鬘疏》；教授修行；教授四諦

並列摘要

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 Yogacara and Madhyamika or to employ the teachings of the Yogacara-Svatantrika-Madhyamikas. However, the present writer discovered that in the Prajnaparamita scripture which is commented upon in the context of advice on practice, the Prasangika-Madhyamika 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 Yogacara- Svatantrika-Madhyamika 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 Yogacara and Madhyamika, he managed to elucidate the complete gradual path to buddhahood as it is contained in the Larger Prajnaparamita and it became possible to avail oneself of the Yogacara-Svatantrika-Madhyamika, 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 Prajnaparamita said in the first place. This problem is also briefly discussed in the present paper.