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- The Abhisamayālaṅkāra "Ornament of/for Realization[s]", abbreviated AA, is one of five Sanskrit-language Mahayana śastras which, according to Tibetan tradition, Maitreya revealed to Asaṅga in northwest India circa the 4th century AD. (Chinese tradition recognizes a different list of Maitreya texts which does not include the AA.) Those who doubt the claim of supernatural revelation disagree (or are unsure) whether the text was composed by Asaṅga himself, or by someone else, perhaps a human teacher of his. 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-Asaṅga tradition. One possible explanation is that the text is late and attributed to Maitreya-Asaṅga 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) 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), and this interpretation has generally prevailed within the commentarial tradition. Several scholars liken the AA to a "table of contents" for the PP. Edward Conze admits that the correspondence between these numbered topics, and the contents of the PP is "not always easy to see..."; and that the fit is accomplished "not without some violence" to the text. The AA is widely held to reflect the hidden meaning (sbas 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.) 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. 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. Je Tsongkhapa's writings name the AA as the root text of the lamrim tradition founded by Atiśa. Georges Dreyfus reports that "Gelug 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 Je Dzong-ka-ba, Gyel-tsap Je, and the authors of manuals [monastic textbooks]. Sometimes these commentaries spin out elaborate digressions from a single word of the Ornament." 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. (en)
- 『現観荘厳論』（げんかんしょうごんろん、梵: Abhisamaya-alaṅkāra）とは、大乗仏教瑜伽行唯識派の祖であるマイトレーヤ（弥勒）の著作とされる『般若経』の綱要についての論書。チベット仏教における「弥勒五論」の一著。 中観派のヴィムクティセーナ（解脱軍）やハリバドラ（獅子賢）等による註釈が有名で、チベット仏教にも大きな影響を与えた。 (ja)
- O Abhisamayalamkara ("Ornamento das Claras Realizações") é um dos cinco textos de filosofia budista que Maitreya teria revelado à (noroeste da Índia, século IV). Uma vez que a tradição considera Maitreya ou como um Buda ou como um bodisatva (este ponto é um tanto controverso, apesar de que ambas as possibilidades teriam autoridade espiritual), alguns eruditos - , Giuseppe Tucci, - referem-se ao autor dos textos como Maitreyanatha ("Senhor Maitreya") da maneira à distinguí-lo da figura devocional, evitando assim ou afirmar a alegação de revelação sobrenatural ou identificar o próprio Asanga como autor. (Talvez "Maitreya" fosse o nome do professor humano de Asanga.) (pt)
- 《現觀莊嚴論》（梵語：Abhisamaya-alaṅkāra, 標準藏語：མངོན་རྟོགས་རྒྱན་），又稱《般若經論現觀莊嚴頌》，全名《般若波羅密多要訣現觀莊嚴論頌》或稱《現觀莊嚴般若波羅蜜多優波提舍論》（梵語：Abhisamayālaṅkāranāmaprajñāpāramitopadeśaśāstra），為頌偈體的《大品般若經》註解書，相傳為彌勒菩薩所造，由無著傳出。最早得到此論並加以宏揚的是解脫軍，但是解脫軍得到此論的傳承過程，後世並不清楚。 藏傳佛教認為此論為彌勒五論之一，在藏傳佛教中相當受到重視。但是此論未傳入中國，最早將此論漢譯的人為近代法尊法師，但是他只作摘譯。 (zh)
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- 『現観荘厳論』（げんかんしょうごんろん、梵: Abhisamaya-alaṅkāra）とは、大乗仏教瑜伽行唯識派の祖であるマイトレーヤ（弥勒）の著作とされる『般若経』の綱要についての論書。チベット仏教における「弥勒五論」の一著。 中観派のヴィムクティセーナ（解脱軍）やハリバドラ（獅子賢）等による註釈が有名で、チベット仏教にも大きな影響を与えた。 (ja)
- O Abhisamayalamkara ("Ornamento das Claras Realizações") é um dos cinco textos de filosofia budista que Maitreya teria revelado à (noroeste da Índia, século IV). Uma vez que a tradição considera Maitreya ou como um Buda ou como um bodisatva (este ponto é um tanto controverso, apesar de que ambas as possibilidades teriam autoridade espiritual), alguns eruditos - , Giuseppe Tucci, - referem-se ao autor dos textos como Maitreyanatha ("Senhor Maitreya") da maneira à distinguí-lo da figura devocional, evitando assim ou afirmar a alegação de revelação sobrenatural ou identificar o próprio Asanga como autor. (Talvez "Maitreya" fosse o nome do professor humano de Asanga.) (pt)
- 《現觀莊嚴論》（梵語：Abhisamaya-alaṅkāra, 標準藏語：མངོན་རྟོགས་རྒྱན་），又稱《般若經論現觀莊嚴頌》，全名《般若波羅密多要訣現觀莊嚴論頌》或稱《現觀莊嚴般若波羅蜜多優波提舍論》（梵語：Abhisamayālaṅkāranāmaprajñāpāramitopadeśaśāstra），為頌偈體的《大品般若經》註解書，相傳為彌勒菩薩所造，由無著傳出。最早得到此論並加以宏揚的是解脫軍，但是解脫軍得到此論的傳承過程，後世並不清楚。 藏傳佛教認為此論為彌勒五論之一，在藏傳佛教中相當受到重視。但是此論未傳入中國，最早將此論漢譯的人為近代法尊法師，但是他只作摘譯。 (zh)
- The Abhisamayālaṅkāra "Ornament of/for Realization[s]", abbreviated AA, is one of five Sanskrit-language Mahayana śastras which, according to Tibetan tradition, Maitreya revealed to Asaṅga in northwest India circa the 4th century AD. (Chinese tradition recognizes a different list of Maitreya texts which does not include the AA.) Those who doubt the claim of supernatural revelation disagree (or are unsure) whether the text was composed by Asaṅga himself, or by someone else, perhaps a human teacher of his. (en)
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