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| Author |
釋如實
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| Source |
華岡佛學學報=Hwakang Buddhist Journal
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| Volume | n.5 |
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| Date | 1981.12 |
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| Pages | 331 - 356 |
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| Publisher | 中華學術院佛學研究所 |
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| Publisher Url |
http://www.chibs.edu.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者為佛學翻譯家 |
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| Keyword | 唯識哲學; 瑜伽行派; 世親; 無著; 彌勒菩薩=Maitreya; 阿賴耶識; 三自性; 淨識論; 妄識論; 和合識說 |
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| Abstract | 唯識哲學的大成者，一般都以為世親，其實世親之唯識
思想，袛不過是唯識哲學三派中之一派，並不能代表整個瑜
伽行派. 唯識思想雖由彌勒，而無著，而世親，嫡嫡相傳，
其實，此三人的思想各異其趣，毋寧說，其思想之差距甚大
. 本論文特對此問題加以闡述，把唯識三大家的思想體系拉
到同一水平線上，使其平分秋色.
Vasubandhu is usually considered to be the
greatest `Vijnanamatra` philosopher，but actually
his idealistic thinking represents only one of the
three branches of the `Vijnanamatra` philosophy，not
the philosophy of the whole sect. The `Vijnanamatra`
ideas are supposed to have been handed down from
Maitreya to `Asanga` and then to Vasubandhu，but the
three scholars differed greatly in thought. This
paper tries to analyze the problem，and in doing so
gives equal emphasis to the three philosophical
systems. |
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| Table of contents | 一、前言 332
二、本論 335
(一)阿賴耶識的設定 335
(二)迷界的展開 342
(三)悟界的顯現 346
三、結論 352
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| Hits | 1102 |
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| Created date | 1998.07.22
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| Modified date | 2017.08.22 |
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