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「三乘究竟」與「一乘究竟」 -- 兼論印順導師由緣起性空論以證成「一乘究竟」的可能性=Discussion on the Merits of the Concepts "Three-Vehicles are Ultimate" Vs "One Vehicle is Ultimate" Co-discussion: Venerable Yin Shun's proof on the possibility of "One Vehicle is Ultimate" based on the Theory of Dependent Origination and Emptiness
Author 釋昭慧 (著)=Shih, Chao-hui (au.)
Source 玄奘佛學研究=Hsuan Chuang Journal of Buddhism
Pages21 - 52
Publisher Url
Location新竹市, 臺灣 [Hsinchu shih, Taiwan]
Content type期刊論文=Journal Article
Note作者為玄奘大學宗教學系所副教授=Hsuan Chuang University, Religion research institute, Associate Professor;本文於九十三年四月二十四日宣讀於「印順長老與人間佛教」研討會
Keyword一乘究竟=One-vehicle is Ultimate; 三乘究竟=Three-vehicles are Ultimate; 緣起性空論=the Theory of Dependent Origination and Emptiness; 迴小向大=redevelop the mind to great Bodhi mind; 妙法蓮華經=Saddharma-puNDarīka SUtra (Lotus Sutra); 開跡顯本論=the Theory of Eliminating Attachment to the Buddha of Transformation but Seeing the True Nature of the Buddha; 瑜伽行派=the School of Yogācara; 種姓論=the Theory of Spiritual Capacity; 成佛的可能性=the possibility of attaining Buddhahood; 成佛的必然性=the certainty for attaining Buddhahood

The concepts of "Three-Vehicles are Ultimate" versus "One-Vehicle is Ultimate"
have always been a subject of debate in the history of Mahayana Buddhism. This
article investigates the thread of thoughts in the discussions presented by Sectarian Buddhism (after the Buddha's ParinirvāNa), the Mahayana School of Emptiness, the Lotus Sutra, and the Yogācara Sect. With the Theory of Dependent Origination and Emptiness as a basis, this article tries to explore the possibility of the concept of "One Vehicle is Ultimate".
From the logical deduction of the theory, the School of Mādhyamika, that
upholds the principle of Dependent Origination and Emptiness, and the School of
Consciousness-only, that talks about original existence or the nurture of new seeds, both certainly suggest that "Three-Vehicles are Ultimate". The noble ones of the Three Vehicles can all penetrate and realise the Dharma nature of Dependent Origination (i.e. the Buddha-nature in principle). These noble ones, depending on the development of their minds and the causes and conditions of their practice (i.e. the Buddha-nature in practice), can also attain the noble stages (fruitions) of the Three Vehicles respectively. It is only when we come to the teachings of the Lotus Sutra that the attainment of Nirvana of the Two Vehicles is exemplified as a "Transformation City/Fort". This can then be seen as a rest station that is only temporary.
Based on the theory of Dependent Origination and Emptiness, the School of
Mādhyamika has also logically deduced that "All sentient beings have the potential to attain Buddhahood". However, through separate deduction, the School of Yogācara believes that part of the sentient beings (the Zrāvaka, pratyakabuddha and the non-spiritual foundation) will never be able to attain Buddhahood. The certainty for attaining Buddhahood can only be found among the sentient beings with Bodhisattva spiritual foundation. In terms of the possibility of attaining Buddhahood, the scope of the Yogācara School is much narrower compared to that of the School of Mādhyamika. To the School of Consciousness-only, only sentient beings with uncertain spiritual foundation may attain Buddhahood.
According to the systematic thoughts and discussion of Venerable Yin Shun, the
concept of "One Vehicle is Ultimate" cannot be founded on the Truly Eternal Mere Mind Theory, which tries to back track time indefinitely and says that all sentient beings equipped with Buddha nature in the origin. Nor can the concept be founded on the teachings of the Lotus Sutra, which try to extend time forward indefinitely, emphasising on eliminating attachment to the Buddha of transformation, but seeing the true nature/virtues of the Buddha that are boundless and endless. Thus, it is difficult to support the concept of "One Vehicle is Ultimate", which says that the noble ones of the Two Vehicles can redevelop their minds to the great Bodhi mind at any stage, and there is certainty that all sentient beings can attain Buddhahood, by basing its foundation on the Theory of Dependent Origination and Emptiness.
Table of contents一、緒論 24
二、部派佛教的菩薩凡聖爭議 27
三、性空學派的三乘究竟論 30
四、法華經的一乘究竟論 33
五、瑜伽行派的三乘究竟論 41
六、印順導師的抉擇 46
七、結論 49

ISSN18133649 (P); 18133649 (E)
Created date2004.11.05
Modified date2017.12.01

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