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| Author |
吳汝鈞
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| Source |
華岡佛學學報=Hwakang Buddhist Journal
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| Volume | n.7 |
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| Date | 1984.09 |
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| Pages | 101 - 111 |
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| Publisher | 中華學術院佛學研究所 |
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| Publisher Url |
http://www.chibs.edu.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者為本所研究員 |
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| Keyword | 龍樹=龍樹=Nagarjuna=kLu-sgrub; 緣生法; 空; 假名; 中道; 自性; 二諦 |
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| Abstract | 本文在論龍樹「空」中有「假」，「中」兩個概念. 作
者認為龍樹之原文並未把空，假，中，放在平行位置，所以
「中道」有不同于空處.
其次，本文指出中論之空，假，中思想對天台三諦三觀
及華嚴之圓融思想均有相當之影響. 但龍樹則主「見因緣
法」;又主「業煩惱，滅故」才能「見佛」，「名之為解脫
」. 而天台則已更明白地指出：「生死即隉槃」，「煩惱即
菩提」，更能契合般若思想.
本文同時亦對中論「真諦」與「俗諦」之相即不離之關
係指出：即是同一外延，同一範圍. 隉槃與世間互為外延，
因之，隉槃不即是世間，世間亦不即是隉槃.. 對龍樹說，
須煩惱滅故才能見佛. 亦可見中論之空，假，中不是相等的
關係.
This paper is a discussion on `Nagarjuna's` idea
that in the void there are the temporal and the
mean. The author thinks that `Nagarjuna's` work does
not put the void，the temporal，and the mean in a
parallel position，and that the "middle way" is
different from the void.
Secondly，the paper points out that the ideas of
the void，the temporal，and the mean have
considerable influence on the T'ien-t'ai philosophy
of three truths or three insights and on the Hua-en
philosophy of totality，but there are differences
between them. `Nagarjuna` advocates the realization
of dependent origination. He claims that only after
the elimination of defilements can one "see the
Buddha, "which means obtaining liberation. The
T'ien-t'ai School，however，clearly states that
samsara is `nirvana`，that defilement is enlightment
，which better fits the `prajna` philosophy.
The relationship between the absolute truth and
the conventional truth as discussed in the
`Madhyamika Sastra` is also treated. |
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| Table of contents | 一、空假中偈 103
二、空與性 104
三、假名 105
四、中道 106
五、二論 108
六、兩諦不離 110
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| Hits | 1237 |
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| Created date | 1998.07.22
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| Modified date | 2017.08.23 |
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