|
|
|
 |
|
|
|
|
|
|
「護法 -- 玄奘」一系與真諦一系唯識學的「聞熏習」理論的思想意涵之探討=The Teaching on the Practice of Hearing in the Mind-Only Systems of Dharmapaala / Hsuan-tsang and Paramaartha : A Study in Meaning |
|
|
|
| 著者 |
曹志成 (著)=Tsao, Chih-cheng (au.)
|
|---|
| 掲載誌 |
法光學壇=Dharma Light Lyceum
|
|---|
| 巻号 | n.1 |
|---|
| 出版年月日 | 1997 |
|---|
| ページ | 119 - 129 |
|---|
| 出版者 | 法光佛教文化研究所=Fa-kuang Institute of Buddhist Studies |
|---|
| 出版サイト |
http://fakuang.org.tw/index1.htm
|
|---|
| 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 |
|---|
| キーワード | 護法; 唯識=Mind-Only Buddism=Consciousness-Only Buddhism=Vijnaptimatrata=Vijnaptimatra; 法界=Dharmadhatu; 法身=Dharmakaya; 玄奘=Xuanzang=Hiuen Tsiang |
|---|
| 抄録 | 本文初步探討了「護法 -- 玄奘」一系與真諦一系唯識學的思想性格及「聞熏習」理論的思想意涵。首先，就思想性格而言，「護法 -- 玄奘」一系的唯識，乃是「意識有我論」的「八識別體，賴耶唯妄」之妄心派思想;至於真諦的唯識並不是「真心派」的思想，而是「意識無我論」之思想 -- 其「解性賴耶」並不是「能安立」的超越主體，而是與「聞熏習」融合為一的「無為真如智」。又護法一系對「聞熏習」融合為一的「無為真如智」。又護法一系對「聞熏習」之來源，採「超越理體」之「法身流出說」；至於，真諦一系則採「如理如量通三無性」之「法界流出說」。最後，就「聞熏習」理論的思想意涵而言，藏傳的「聞熏習」較強調傳統的「聖言量」對人的影響，重視由他律到自律之社會學習，其適用於中下根器氣強理弱者; 真諦一系的「聞熏習」較重視學習者之存在醒悟「由唯名無義，唯識無境到境識俱泯的自我轉化」，它較適於中等根器氣質較弱者。
The present paper offers a preliminary study on both the character of the mind-only philosophies of Dharmapaala ／ Hsuan-tsang and Paramaartha, and the meaning of the teaching on "the practice of hearing. "
Regarding their philosophical character, the mind-only teaching of Dharma paala ／ Hsuan-tsang represents the illusionary mind branch which holds that t here is a self in consciousness and claims that "the eight consciousnesses differ in substance and it is only the aalaya which is illusionary" while Param aartha's philosophy, though not representing the real mind branch, holds that there is no self in consciousness –– his "vimok.sa aalaya" is by no means a transcendental subject that can be established but is "the wisdom of the uncreated suchness" which merges with the "practice of learning".
As to the source of the "practice of learning", Dharmapaala's school accepted the theory of a transcendental principle saying it was "flowing out of the dharmakaaya" while Paramaartha's school took the stance of "flowing out of the dharmadhaatu" which "penetrates the threefold naturlessness in accordance with logic and evidence".
Finally, regarding the meaning of the teaching on "the practice of hearing", Hsuan-tsang's school was putting more emphasis on the impact "proof by scriptural authority" has on man thus stressing social learning progressing from restrain by the autonym to heteronomy · This can be equally employed by beings of medium or small capacity whose
emotions are strong compared with a weak intellect. Paramaartha's school stressed the existential awakening of the learner (self-transformation through the stages of "only name without meaning" and "only mind without object" up to "object and mind both vanishing") which is more fitting for beings of medium capacity whose emotions are weak by nature. |
|---|
| ヒット数 | 1564 |
|---|
| 作成日 | 1998.04.28
|
|---|
| 更新日期 | 2017.08.23 |
|---|
 |
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。
|
|
|
