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印順長老著述中的真常唯心論 -- 以《大乘起信論講記》為主=The True-Eternalism and Mind-Only Theory in Master Yinshun's Work: With Special Reference to Discourses on the Sastra on the Awakening of Faith in Mahayana |
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釋聖嚴 (著)=Shih, Sheng-yen (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.13.1 |
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| Date | 2000.05 |
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| Pages | 1 - 12 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Note | n.13.1為第13期卷上‧中文篇 |
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| Keyword | 印順; 真常唯心論; 大乘起信論講記; 人間佛教=入世佛教=Humanistic Buddhism=Engaged Buddhism; Master Yinshun; True-Eternalism and Mind-Only Theory; Discourses on the Awakening of Faith in Mahayana; Earthly Buddhism |
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| Abstract | 印順長老一生治學，範圍極廣，首探三論，唯識，精研阿含，律藏，對《大智度論》的用力尤其扎實，對阿昆達磨，大乘論書，對中國的天台，華嚴，禪，淨，也一樣地都有相當深入的認識. 由於印老博綜整體的佛教，從教團史及思想史的立場，把大小乘各宗的來龍去脈. 都看得清清楚楚，所以談任何問題，都不足從向來佛教學者的一宗一派的觀點出發，而是說出問題的根源及其發展的過程.
真常唯心系的佛教，雖屬於後期大乘，但它確有阿含佛教的基礎依據，也有南方大眾部分別說系的基礎，也有經量部譬喻師的影響，印老也特別指出,《起信論》受有錫蘭佛教《解脫道論》的影響. 更有不少的大乘經論如《楞伽經》,《勝鬘經》,《如來藏經》等作後盾，甚至談到《大乘起信論》的背景資料中，也有古傳唯識《攝大乘論》的內容. 他以講說《起信論》的因緣，把真常唯心論的佛法，自成一系的條理出來，點明它的來龍去脈，不用籠統和會，不必擔心發現了諸系法義的互相出入兩會讓人感到懷疑不信. 這也正是歷史的方法論，所表現出來的治學態度及其可信的成果.
Summary
Master Yinshun has studied Buddhism very widely.
He first studied the teachings of Triple Sastras and
Mind-Only. He has profound understanding of Agamas
and Vinaya pitaka. In particular，he put much effort
in studying Da zhidu lun. He also has deep understanding
the Abhidharma Kosa and Mahayana sastras as well as
Chinese traditions of Tiantai，Huayan，Chan and pure Land.
Master Yinshun has holistic knowledge of Buddhism as
a whole. Based on the standpoint of the history of
monastic order and the history of Buddhist-thought,
he sees clearly the process of development of various
schools in Mahayana and Theravada Buddhism. Therefore,
when he discusses any problem，he does not start
from the traditional Buddhologists viewpoint of one
school or on sect. On the other hand，he can point out
the sources of problem and the process of its development.
Though the True-Eternalism and Mind-Only tradition
belongs to the Buddhism of later period，yet it really
had the foundatism and basis of Agama Buddhism as
well as the influence of southern Mahasanghika
Vibhajya-vadin and Sautrantika drstantika. Master
Yinshun also stresses that The Sastra on the Awakening
of Faith in Mahayana was influenced by Visuddhimagga
of Sri Lankan Buddhism. It has also the backup of
many Mahayana sutras and sastras such as Lankavatarasutra,
Srimala-simha-nada-sutra, Tathagata-garbha-sutra, and even
Mahayana Samgraha of old Mind-Only tradition. Taking the
opportunity of discoursing the Sastra on the Awakening
of Faith in Mahayana, Master Yinshun listed clearly
has the True-Eternalism and Mind-Only School evolved to
become and independent tradition. He points out the
history of development. He does not use dubious language
and traditional viewpoints. He does not worry that the
finding of the difference of the teachings among various
schools will make people doubt and lose faith. This is
also the attitude of academic research and its reliable
fruit empressed by history methodology.
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| Table of contents | 一. 前言
二. 印順長老的佛學思想
三.《大乘起信論》的爭議
四.《大乘起信論講記》的特色
(一) 不師古人亦不師於己心
(二) 以真常唯心論的立場解釋《起信論》
(三) 以《大乘起信論》介紹《大乘起信論》
(四) 以講解《大乘起信論》來釐清佛學中的許多問題
(五) 人間佛教與唯心論的方便行 |
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| ISSN | 10177132 (P) |
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| Hits | 2158 |
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| Created date | 2000.07.21
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| Modified date | 2022.09.01 |
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