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The "Ornament of/for Realization()", abbreviated AA, is one of five Sanskrit-language Mahayana sutras which Maitreya—a bodhisattva or human teacher (the point is somewhat controversial) is said to have revealed to Asanga in Northwest India in the 4th century. Some scholars (Erich Frauwallner, Giuseppe Tucci, Hakiju Ui) refer to the text's author as Maitreya-nātha ("Lord Maitreya") in order to avoid either affirming the claim of supernatural revelation, or identifying the author as Asanga himself. The AA is never mentioned by Xuanzang, who spent several years at Nalanda in India during the early 7th century, and became a savant in the Maitreya-Asanga tradition. One possible explanation is that the text is late and attributed to Maitreya-Asanga for purposes of legitimacy. The question then hinges on the dating of the earliest extant AA commentaries, those of Arya Vimuktisena (usually given as 6th century, following possibly unreliable information from Taranatha)〔See ch. 9 of Makransky.〕 and Haribhadra (late 8th century). The AA contains eight chapters and 273 verses. Its pithy contents summarize—in the form of eight categories and seventy topics—the Prajñāpāramitā sūtras which the Madhyamaka philosophical school regards as presenting the ultimate truth. Gareth Sparham and John Makransky believe the text to be commenting on the version in 25,000 lines, although it does not explicitly say so. Haribhadra, whose commentary is based on the 8,000-line PP Sūtra, held that the AA is commenting on all PP versions at once (i.e. the 100,000-line, 25,000-line, and 8,000-line versions),〔Sparham, AA vol. 1, p. xiv; Makransky, p. 129.〕 and this interpretation has generally prevailed within the commentarial tradition. Several scholars liken the AA to a "table of contents" for the PP.〔Among them are Edward Conze (''The PP Literature,'' p. 104) and James Apple (''Stairway to Nirvana,'' p. 49.)〕 Edward Conze admits that the correspondence between these numbered topics, and the contents of the PP is "not always easy to see...";〔From his Preface to the ''Large Sutra''p. x〕 and that the fit is accomplished "not without some violence" to the text.〔From his AA translation, p. 10.〕 The AA is widely held to reflect the hidden meaning (sbed don) of the PP, with the implication being that its details are not found there explicitly. (Sparham traces this tradition to Haribhadra's student Dharmamitra.) 〔Sparham, AA vol. 1, p. xx.〕 One noteworthy effect is to recast PP texts as path literature. Philosophical differences may also be identified. Conze and Makransky see the AA as an attempt to reinterpret the PP, associated with Mādhyamaka tenets, in the direction of Yogacara.〔Conze, ''The PP Literature,'' p. 104; Makransky, p. 10.〕 The AA is studied by all lineages of Tibetan Buddhism, and is one of five principal works studied in the geshe curriculum of the major Gelug monasteries. Alexander Berzin has suggested that the text's prominence in the Tibetan tradition, but not elsewhere, may be due to the existence of the aforementioned commentary by Haribhadra, who was the disciple of Śāntarakṣita, an influential early Indian missionary to Tibet.〔In his "Overview..." (cited below), second sentence.〕 Je Tsongkhapa's writings name the AA as the root text of the lamrim tradition founded by Atiśa. Georges Dreyfus reports, "Ge-luk monastic universities... take the ''Ornament'' as the central text for the study of the path; they treat it as a kind of Buddhist encyclopedia, read in the light of commentaries by Dzong-ka-ba, Gyel-tsap, and the authors of manuals (textbooks ). Sometimes these commentaries spin out elaborate digressions from a single word of the ''Ornament.''"〔''...Two Hands Clapping, pp. 175-176.〕 Dreyfus adds that non-Gelug schools give less emphasis to the AA, but study a somewhat larger number of works (including the other texts of the Maitreya-Asanga corpus) in correspondingly less detail. ==Title of the work== The text's full title is: : *Sanskrit: ' : *Tibetan: Shes rap kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan ces bya ba Which means: : *''abhisamaya'' (mngon par rtogs pa) - "Realization(s)" : *' (rgyan) -- "Ornament" (Berzin prefers "Filigree") : *''nāma'' (zhes bya ba) -- "called" : *''prajñāpāramitā'' (shes rap kyi pha rol tu phyin ba) - "Perfection of Wisdom" : *''upadeśa'' (man ngag) -- "Instructions" (literally, "an up-close look") : *''śāstra'' (bstan bcos)-- "Treatise" Thus, a "Treatise () Instructions (the ) Perfection of Wisdom, called () Ornament (/ for ) Realization()." Sparham explains: :"The word ''abhisamaya'' is made up of the prefix ''abhi'' ("toward, over"), the prefix ''sam'' ("together with"), and the root ''i'', a verb of motion with the secondary meaning "to understand." Generally speaking, ''abhisamaya'' means a coming together, a "re-union," particularly of a knower with something to be known, hence a "clear realization." In a title ''abhisamaya'' may just mean "chapter," hence the title ' means ''Ornament for the Clear Realizations'' or ''Ornament for the Chapters.'' 〔Sparham, AA vol 1, pp. xiii-xiv〕 Conze adds some details about the term's origins: :In the Pali scriptures the term is used to designate the stage when we comprehend the four holy truths. In the ''Abhidharmakośa'' (VI 122) it is interpreted as the correct (''sam'' = ''samyak'') knowledge (''aya'') which is turned toward (''abhi'') . In the ''Prajñāpāramitā Sūtra'' itself it is invariably coupled with ''prāpti'', "attainment," and in one place...it is a synonymn for ''sāksātkriya'' (realization).〔Conze, ''The PP Literature'', pp. 104-105.〕 As to whether we are speaking of one realization, or of eight, Sparham offers the following explanation by rGyal tshab rJe, a 14th-15th century Tibetan commentator: :An admirer views a naturally beautiful woman adorned with golden ornaments reflected in a mirror. The ''Perfection of Wisdom Sūtras'' are the naturally beautiful woman. The systematization of the contents of the ''Sūtras'' into eight subjects and seventy topics are the golden ornaments, and the ''Ornament'' the mirror through which they view her.〔Sparham, AA vol 1. p. xiii.〕 Elaborating on the metaphor, Geshe Jampa Gyatso distinguishes between a "natural ornament" (the beautiful woman, the Perfection of Wisdom), "beautifying ornament" (her jewelry, the eight categories and seventy topics), "clarifying ornament" (the mirror, the AA), and "joyful ornament" (the joy of the beholder or AA devotee).〔From pp. 3-4 of an oral commentary given in Pomaia, Italy, 1998. Transcript reprinted by the Istituto Lama Tsong Khapa, Pomaia, 2008.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Abhisamayalankara」の詳細全文を読む スポンサード リンク
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