想——「瑜伽行中观派」的宗义。因为应成派基本上主张：二乘圣者不仅通达人无我，也通达法无我——诸法无自性；细品人无我和细品法无我并无精粗的层次之别，都是究竟的真理。[57]
「应成派」的代表月称论师（Candrakiirti，约600～650），在《入中论释》中举《十地经》为证而说：这段经文显然肯定了声闻和独觉也了知一切法无自性，否则他们便不能断除三界的一切烦恼随眠。[58] 按照月称的看法，菩萨和二乘的智慧并无质地上的不同，只有广、狭与方便善巧程度的差异。因为《入中论释》说：声闻乘只是略说法无我而已，而大乘则广泛开示。[59] 这和《大智度论》：「声闻如毛孔空，菩萨如太虚空」[60] 的说法是一致的。此外，《入中论释》还引用龙树的《宝鬘论》来说明：大乘异於二乘的特点，除了广说法无我以外，还有菩萨诸地、波罗蜜、大愿、大悲心、广大回向、两种资粮和不可思议法性等等。[61] 这些论点也都一致表示：大小乘在空性层面上，只有广狭和运用上方便善巧的差别，没有本质上的殊异。
由此可见，「瑜伽行中观派」的宗义虽然适合用来统摄整部《大品般若经》的成佛道次第，但其中的某些宗义，如「声闻只能证悟人无我」的思想，并不见得完全吻合《大品般若经》本身的甚深意趣。
二、在前面的译文中，《金鬘疏》用来解释《现观论》的经文只有几小段，还不到相对应《般若经》全文的五分之一，因此不易看出《大品般若经》与《现观论》互相发明的意趣。对此有兴趣的读者，可以参阅已配入《现观论》的改写本《二万五千颂般若经合论》。这部经释，目前已有 E. Conze 的英译本，是从梵本译出的。[62] 另外在汉译方面，「中华佛学研究所论丛」近期出版的《现观庄严论一滴》（《现观庄严论初探》之增订本）「第三篇」中，收集有关於〈一切相智品〉「发心」和「教授」前三细目的译注；由此亦可略窥经论意趣相互辉映之一斑。
三、本文所译《金鬘疏》「教授修行及诸谛」这一部分，仅仅只是「教授」要义
57. 贡却亟美汪波《宗义宝鬘》，页104～105（陈玉蛟译，台北：法尔，2000）。另见敬之〈中观宗关於「安立业果」与「名言中许有外境」的问题〉收入《中观思想论集》，页352。 58. 如石〈《入中论释岢跗贰纷g注〉，收入如石《入菩萨行衍义》，页306～307，高雄：谛听，1999。
59. 前引书，页309。
60. 《大正藏》册25，页618下。
61. 〈《入中论释岢跗贰纷g注〉，收入《入菩萨行衍义》，页309。所引《宝鬘论》为：「声闻教典中，未说菩萨愿、大行及回向，岂能成菩萨？小乘经未说，安住菩提行；大乘频开示，智者应受持。」汉译本参见《宝行王正论》，《大正藏》册32，页502中。
62. E. Conze, The Large Sutra on Perfect Wisdom, with the divisions of the Abisamayālankāra, Berkeley: University of California, 1975.
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中的前二细目而已。其他还有关於3.修行所依三宝之教授、4.为了稳固修行而开示不怯弱精进之教授、5.为了增进修行而开示不疲厌精进之教授、6.为了不退修行而开示摄护大乘道精进之教授、7.为了使修行能得自在而开示五眼之教授、8.为了迅速圆满福智资粮而开示六通之教授，以及9.10.为了能了知须断分别与俱生烦恼种子而开示见道与修道之教授等八种细目。其中关於「三宝」的教授，已经笔者译出，收入《现观庄严论初探》；其馀部分，且看来日因缘。 页《彰所知论》传承过程及〈情世界品〉补424 订
中华佛学学报第十五期（2002.07）
An Exposition of the \on Practice and the Truths\in
Tsongkhapa's Golden Rosary,
Extensive Explanation of the Ornament for Clear Realization
Ven. Rushi
Formerly Associate Researcher, Chung-Hwa Institute of Buddhist Studies
Chung-Hwa Buddhist Journal
No. 15 (2002.07) pp. 399-425
The Chung-Hwa Institute of Buddhist Studies
Taipei, Taiwan
Summary
The Chapter on Omniscience in the Ornament for Clear Realization contains ten quintessential instructions, which begin with \rise to the thought of enlightenment.\The second of those instructions, \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, \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 Prajjāpāramitā scripture which is commented upon in the context of advice on practice, the Prāsaagika-Mādhyamika point of view that \noble beings of the three vehicles are able to realize clearly the selflessness of phenomena\is distinctly expressed. This differs from the Yogācāra-Svātantrika-Mādhyamika point of view according to which \noble hearers are only able to awaken to the
页《彰所知论》传承过程及〈情世界品〉补425 订
中华佛学学报第十五期（2002.07）
selflessness 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 Prajjāpāramitā and it became possible to avail oneself of the Yogācāra-Svātantrika-Mādhyamika, a later devel
opment, in order to explain The Ornament for Clear Realization. However some teachings of this school are not necessarily in accordance with what the Larger Prajjāpāramitā said in the first place. This problem is also briefly discussed in the present paper.
Key words: 1. The Ornament for Clear Realization
2. The Clear Meaning Commentary
3. The Golden Rosary Explanation
4. Advice on Practice
5. Advice on the Four Truths
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