敬礼一切诸佛菩萨。
I bow down to all Buddhas and bodhisattvas.
乙一 正申敬礼兼明造者之志愿
求寂声闻由遍智，引导令趣最寂灭，
诸乐饶益众生者，道智令成世间利，
诸佛由具种相智，宣此种种众相法，
具为声闻菩萨佛，四圣众母我敬礼。
乙二 为乐广者分别广说 分三
丙一 论所为义
大师于此说，一切相智道，
非余所能领，于十法行性，
经义住正念，具慧者能见，
为令易解故，是造论所为。
丙二 全论总义 分二
丁一 略标论体 分二
戊一 标能所释
般若波罗蜜，以八事正说。
戊二 标能释数
遍相智道智，次一切智性，
一切相现观，至顶及渐次，
刹那证菩提，及法身为八。
丁二 随标广释 分三
戊一 广释三智体 分三
初明一切相智
发心与教授，四种决择分，
正行之所依，谓法界自性，
诸所缘所为，甲铠趣入事，
资粮及出生，是佛遍相智。
次明道相智
令其隐暗等，弟子麟喻道，
此及他功德，大胜利见道，
作用及胜解，赞事并称扬，
回向与随喜，无上作意等，
引发最清净，是名为修道，
诸聪智菩萨，如是说道智。
三明一切智
智不住诸有，悲不滞涅盘，
非方便则远，方便即非遥。
所治能治品，加行平等性，
声闻等见道，一切智如是。
戊二 广释四加行体 分四
初释圆满众相加行体
行相诸加行，德失及性相，
顺解脱决择，有学不退众。
有寂静平等，无上清净刹，
满证一切相，此具善方便。
二释顶加行体
此相及增长，坚稳心遍住。
见道修道中，各有四分别。
四种能对治，无间三摩地，
并诸邪执着，是为顶现观。
三释渐次加行体
渐次现观中，有十三种法。
四释刹那加行体
刹那证菩提，由相分四种。
戊三 广释法身体
自性圆满报，如是余化身，
法身并事业，四相正宣说。
She is the one who – through the all-knowledge – guides the hearers who search for peace to utter peace.
She is the one who – through the knowledge of the path – enables those who promote the benefit of beings to accomplish the welfare of the world.
Since they are perfectly endowed with Her, the Sages proclaim this variety endowed with all aspects.
I bow down to Her – the Mother of the Buddhas as well as the assemblies of hearers and bodhisattvas. [1]
The path of the knowledge of all aspects
Is what the teacher explained here.
What is not experienced by others,
And has the character of the ten dharma activities – [2]
The meaning of the sutras – is placed within one’s mindfulness.
Then those with intelligent insight wilI see.
Therefore, “realization in a convenient way”
Is the purpose of this composition. [3]
The perfection of knowledge
Is perfectly explained through the eight topics,
The knowledge of all aspects, the knowledge of the path,
Then the all knowledge, [4]
Completely perfect realization of all aspects,
Final culmination, gradualism,
Actual complete enlightening in one single moment,
And the Dharma Body are the eight aspects. [5]
The mind-generation, the instructions,
The four-fold branches of definite distinction,
The foundation of accomplishment
The nature of the expanse of dharmas, [6]
The observed objects, the objective,
The armor, the activities of engagement,
Accumulation, and definite emergence:
These are the knowledge of all aspects of the Sage. [7]
Eclipsing and so on,
What is the path of disciples and rhinoceroses,
The greater benefit through the qualities
Of this [life] and others – the path of seeing – [8]
Function, devoted interest,
Eulogy, veneration and praise,
Dedication, and rejoicing –
The unsurpassable mental engagements – [9]
The accomplishing path of meditation,
And the one that is this “extraordinary pure one,”
The skillful bodhisattvas’
Knowledge of the path is explained as such, [10]
Not abiding in existence through knowledge,
Not abiding in peace through compassion,
Distant due to non-means,
Not distant due to the means, [11]
Discordant and remedial factors,
Training, its quality,
And the path of seeing of the hearers and so on.
The all-knowledge is asserted [through] such. [12]
Aspects, trainings,
Qualities, faults, defining characteristics,
Partial concordance with liberation and definite distinction,
The assembly of irreversible learners, [13]
The equality of existence and peace
And unsurpassable pure fields.
These are the completely, perfect realization of all aspects,
Including this [last] one that is skill in means. [14]
Its signs, full increase,
Stability, complete abiding of the mind,
The paths called “seeing” and “meditation,”
Which are for the respective [15]
Fourfold conceptions
The fourfold remedies,
Uninterrupted meditative concentration,
And wrong accomplishment [16]
Are the culminating clear realization.
The gradual one [has] thirteen aspects.
One single moment is fully and completely enlightening:
Through defining characteristics it has four aspects. [17]
Essence, involving Perfect Enjoyment,
Another one like this – Emanation –
And the function of the Dharma Body
Perfectly express it in four aspects. [18]
这个上面是先说他说的因缘，这个地方说这个传承次第是哪来的呢？是“至尊胜士”，我们常常说的阿兰若师、阿兰若师，就是阿底峡尊者的亲传弟子，亲传弟子。他的亲传弟子，是最主要的就是敦巴尊者，然后有阿兰若师，还有呢另外一个，那个就是什么？大瑜伽师，还有阿兰若师。那么他们三个人再传的，就是什么慬哦瓦、博朵瓦……那么这他们几个。那下面无非是说明这个次第，他们几个人它这么传下来，结果一个一个。那么这个传下来的什么呢？就是《道炬论》，《道炬论》。其他的他就说，不容易了解的他就说明了，容易了解呢，这地方就并没有再引过来，因为这个《道炬论》上说得很清楚了。所以他前面一开头的时候就说，我这个本论，总的话是根据《现观庄严论》，别的话就是依这阿底峡尊者的《菩提道炬论》。
《现观》是五大论的主干，由甚深中观见和广大瑜伽行架构而成，是一部思想体系完整、层次分明的《大品般若经》纲要。如同日常老和尚在开示《般若经》时曾经讲过：“这个论（《现观庄严论》）本身，撷取十方一切诸佛所说《般若》的真正精要，就像《广论》开头告诉我们：“往趣一切种智地位胜士法范。”
《现观》博大精深，其中广说了三宝、四谛、三士夫的建立、究竟一乘、菩萨十地功德、奢摩他、毘钵舍那、抉择了不了义、涅槃等等，真如老师提到《现观》是令人欢喜若狂的一部大乘教典，像一个宝库挨著一个宝库，全都是琳琅满目的珠宝，发著璀璨的光明，里面所写的教证功德就是将来我们要得到的，那些珠宝最后就会摆在自己的王库当中。如果能把握住对《般若》的信心，以一颗纯净的心去听闻每一座法筵，都是无比殊胜的。如同法尊法师曾经说过：“学《般若》者，应具清净信心，则虽闻四句一偈，亦有无量功德，故应先培信心。”
This Volume Summarizes The Vast Prajnaparamita Text Of 100,000 Verses. This Prajnaparamita Text Along With Its Shorter Versions Of 25,000 And 8,000 Verses Came From The Great Tantric Practitioner Nagarjuna Who Lived In The First Century A.D.
References 参考资料:
- 《菩提道次第廣論》介紹，福智僧團全球資訊網
- The Great Treatise on the Stages of the Path to Enlightenment (Volume 1), Shambhala Publications
- 五大論介紹
- The Ornament of Clear Realization: Maitreya. Khenchen Thrangu Rinpoche. Ken and Katia Holmes (translators): 9781877294341: Amazon.com: Books
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