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藏本調伏天《唯識二十論釋疏》譯注研究=Translating and Research on Viniitadeva's Commentary(Tibetan Version)of Vasubandhu's Treatise in Twenty Verses on Mind-only
Author 廖本聖 (著)=Liao, Ben-sheng (au.) ; 釋惠敏 (著)=Huimin, Bhikkhu (au.)
Source 中華佛學學報=Chung-Hwa Buddhist Journal=The Journal of Chinese Buddhist Studies
Volumen.15
Date2002.07
Pages29 - 92
Publisher中華佛學研究所=The Chung-Hwa Institute of Buddhist Studies
Publisher Url http://chinesebuddhiststudies.org/
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese; 英文=English
Keyword唯識二十論釋疏=Commentary of Treatise in Twenty Verses on Mind-only; 三界唯心=Three Realms are Mind-only; 能所二取; 無明; 唯識=Mind-Only Buddism=Consciousness-Only Buddhism=Vijnaptimatrata; 法無我; Ignorance; Mind-only
Abstract國內藏文佛典的研究仍處於起步的階段,極需要更多的教材,以輔助藏文的學習及藏文佛典解讀能力的養成,而此處所要譯注的藏本《唯識二十論釋疏》便是基於這樣的考量而呈現出來的.

印度學者調伏天 (或譯為:律天) 的《唯識二十論釋疏》(梵本已佚,目前只有藏譯而無漢譯) 是根據世親菩薩的《唯識二十論》(詩頌) 及其自釋《唯識二十論釋》(散文) 注解而成的.《唯識二十論釋疏》保留了世親菩薩的立論精神,不加入調伏天個人的宗派理論色彩,而只是忠實地注解每一詞,每一句,對想了解世親菩薩的唯識思想及有志於學習藏文佛典者來說,是極佳的入門書. 故初步以之為教材編製及思想研究的對象,希望藉此能提供適合國人學習的實用教材.

就思想而言,以《華嚴經 十地品》中的「三界所有,唯是一心」 (大正10,194a) 為教理依據而開展的唯識思想,它究竟要傳達什麼訊息呢? 它是要說明:一切的外境 (三界),均是由心及諸心所變現出來的,離開心及諸心所外,並無實有的外境. 然而為無明 (愚癡) 所障蔽的有情,並不了解這點,從無始以來一直將「由心變現的外境」執為「存在心外的實有外境」,因此對不實的悅意對境產生貪著,對不實的不悅意對境產生敵對或瞋恚,而對非實有的中庸對境,雖不起貪,瞋,然而仍脫離不了無明的束縛. 由於無明,所以不停地造作有漏的善,不善,無記等引發不斷受生於輪迴的業 (行為); 因業的成熟,而不斷地在六趣中領受到苦苦,壞苦,行苦等三種痛苦. 而要從無明的睡眠中醒來,就須了解「唯識」的道理. 什麼是「唯識」呢? 就是「已離能,所二取的心及諸心所」,亦即「離開心及諸心所外,並無實有的外境」,而這正是「法無我」所要開示的內容. 透過現證法無我,並配合自利利他的六波羅蜜多的修習,行者最終將可斷除所知障而證得佛果,這也是唯識思想的究竟目標.

Research on Tibetan Buddhist texts is still just beginning here in Taiwan. We have a great need of more teaching materials to assist in language acquisition and increasing familiarity with Tibetan Buddhist texts. In view of this, the Chinese translation of Tibetan version《唯識二十論釋疏》which is dealt with in this research appears.

Indian scholar Viniitadeva's (調伏天)《唯識二十論釋疏》is a commentary of both《唯識二十論》and《唯識二十論釋》of Vasubandhu (世親). It preserves the spirit of Vasubandhu's works. None of the tenet theory hue of Viniitadeva is added into this commentary. It just truthfully annotates word for word. Therefore,it is an excellent text for those who wish to realize the thought of Mind-only of Vasubandhu and have a mind to learn Tibetan Buddhist works, which is why I have chosen it for compiling teaching material and researching thought. I hope that through researching on this work,practical teaching material suited to local needs may be developed.

With regard to the thought of Mind-only,which is based on the doctrine of "All of the Three Realms are Mind-only" (三界所有,唯是一心) within《華嚴經 十地品》,what messages it will send? It intends to elucidate "all of outer circumstances are products of inner consciousness (including minds and mental factors)." Apart from consciousness, there are no real external circumstances. However,most of the sentient beings, who have been obscured by ignorance from time without beginning,don't know this. So,they always mistake "the products of inner consciousness" for "real external circumstances which exist outside of inner consciousness." And then they cling to all sorts of wrong ideas, which create karma and lead to suffering in the future.

Table of contents一. 藏本調伏天《唯識二十論釋疏》研究
(一) 前言
(二) 唯識學的發展
1. 印度
2. 中國
3. 西藏
4. 無形象知識論與有形象知識論
5. 唯識 -- 心,境有無的見解
(三) 文獻來源
(四) 譯注體例
(五) 國內外研究狀況及重要文獻
1. 國內
(1) 民國以前
(2) 民國以來
2. 國外 -- 歐,美,日等
(1) 梵語原典整理,校訂方面
(2) 近代之翻譯,研究方面
(六) 譯注研究
1. 作者調伏天簡介
2. 「心」,「意」,「識」及「了別」四者是同義詞
3. 「三界唯心」,說明三界是唯由心性所建立起來的,離開心性外,沒實在的外境
4.《唯識二十論》主開示「法無我」,而非「補特伽羅無我」
5. 「一切法無我」不等於「一切法無」或「一切法不存在」; 同樣地,「補特伽羅無我」也不等於「補特伽羅無」或「補特伽羅不存在」
6. 關於外人所提的「須憑藉外在的對境,才有『處決定』,『時決定』,『心相續不決定』及『能起作用』四者」這點,唯識師所提出的反駁
7. 唯識師認為「有色等十處」,但這些色等十處並非離開心及諸心所外而有的
8. 「有情地獄的獄卒」不是「餓鬼趣的別相」,「有情地獄的狗,烏鴉... 等等」也不是「畜生趣的別相」
9. 唯識師主張的「了義經」及「不了義經」
10. 「聲的總性」,只是「言說概念」,而非「事物」; 「聲的別相」,則不只是「言說概念」,且是「事物」
11. 唯識師主張極微無法成立的理由
(七) 結論
二. 藏本調伏天《唯識二十論釋疏》科判
三. 藏本調伏天《唯識二十論釋疏》譯注
1. 本論的總義
2. 本論的支分義
ISSN10177132 (P)
Hits1605
Created date2002.09.03
Modified date2017.06.20



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