 |
|
|
|
|
| 著者 |
楊白衣
|
|---|
| 掲載誌 |
華岡佛學學報=Hwakang Buddhist Journal
|
|---|
| 巻号 | n.6 |
|---|
| 出版年月日 | 1983.07 |
|---|
| ページ | 105 - 156 |
|---|
| 出版者 | 中華學術院佛學研究所 |
|---|
| 出版サイト |
http://www.chibs.edu.tw/
|
|---|
| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者為本所研究員 |
|---|
| キーワード | 圓測; 玄奘=Xuanzang=Hiuen Tsiang; 窺基; 三性說; 中觀; 無相唯識論; 有相唯識論; 新唯識學; 舊唯識學 |
|---|
| 抄録 | 圓測 (六一三 ~ 六九六) 是新羅出身之一代學僧. 初與
玄奘同門，師事法常，僧辯，學習真諦傳來的舊唯識，西元
六四五年當玄奘自印歸朝，立刻前往執弟子之禮，而與窺基
共學護法系新唯識，終於成與窺基二分唐代唯識學界之高
僧. 不幸的是圓測受到窺基一派的嫉妒，不但被歧視為旁門
左道予以破門，更被醜化為以賄賂盜聽他人講義之小人. 但
依宋復撰寫的「大周西明寺故大德圓測法師舍利塔銘并序」
，圓測乃為高潔的學者，而受到則天武后之尊崇，故是位
學德兼優的一代高僧，且曾擔任地婆訶羅等人譯經之「證義
」. 依現存的圓測之著作判斷，圓測受到世親，安慧，真諦
的影響頗鉅. 他以「理長為宗」為宗旨，公平地攝取印度新
舊二系之唯識，也提出不少新的見解. 他不但精通唯識，對
般若，戒律，淨土，俱舍等造詣亦頗深，而提出了很多高見
. 眾多中國高僧的著作未被譯成西藏文，而一介新羅人--
圓測之《解深密經疏》，卻能被九世紀的法成傳譯到西藏，
由這事實亦可了解圓測的思想，其水準之高如何了. 圓測
於此書中提供了極其豐富的唯識知識，故屢被宗喀巴所引用.
Yuan-ts'e (613-696) was an eminent scholar from
Korea. At first he was a fellow student with
Hsuan-tsang learning from Fa-ch'ang and Seng-pien
the earlier `Vijnana` School transmitted by
Paramartha. When Hsuan-tsang returned to China from
India in the year of 645，Yuan-ts'e immediately went
to him to study the Dharmapala branch of the new
`Vijnana` thought together with Kuei-chi. Finally he
shared with Kuei-chi the leadership among the
`Vijnana` scholars of the T'ang Dynasty.
Unfortunately he suffered defamation at the
hands of Kuei-ch'i's followers, who were jealous of
him and prejudicedly regarded his theory as
erroneous and vilified him as one who bribed to
steal others' lecture notes. According to the
inscriptions engraved on the stupa for his relics
written by Sung Fu，Yuan-ts'e was a noble,
immaculate scholar，highly respected by Empress Wu.
He once checked the meanings of translated `sutras`
for `Divakara` and others. Judging from the extant
works left by him，he was greatly influenced by
Vasubandhu，Sthiramati，and Paramartha. But he aimed
at truth only; he unbiasedly accepted both the old
and new `Vijnana` theories and offered quite a few
ideas of his own. He was not only well-versed in the
`Vijnana` School，but also in the `Prajna` the
Vinaya, the Pure Land，and the Abhidharmakosa Schools
and offered his own opinions on them. His commentary
to the `Sandi-nirmocana Sutra` was translated into
Tibetan by Fa-cheng in the ninth century and often
quoted by Sumatikirti.
Therefore，Yuan-ts'e is a valuable subject of
study. But in the past one thousand odd years no
overall research on this scholar has been done，and
his thoughts have been discriminated against. In
this article the author attempts to correct this
situation，to re-evaluate Yuan-ts'e's thoughts and
give him the high scholastic position that he
deserved. |
|---|
| 目次 | 一、序 107
二、測師塔銘並序之傳記 110
三、關於三國遺事的傳記 115
四、崔致遠之圓測傳 117
五、圓測之為人 120
六、圓測的事蹟 121
(一)現存著作 122
(二)散逸著作 132
七、圓測的思想特色 136
(一)三時教判 136
(二)內容 136
(三)譯名相違 136
(四)「行深般若」解 137
(五)「照見五蘊皆空」解 137
(六)「舍利子」解 138
(七)「色空不一不異」解 138
(八)「三世諸佛依般若」解 139
(九)「陀羅尼」解 139
八、唯識與中觀的融通（特色之二） 139
九、新舊唯識的會歸（特色之三） 145
|
|---|
| ヒット数 | 1305 |
|---|
| 作成日 | 1998.07.22
|
|---|
| 更新日期 | 2017.08.22 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
