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The Problems of the" `Atyantika` "in Kuei-chi's PPHV(`Prajnapara mita-hrdaya-sutra-vyakhyana`)=窺基所著《心經幽賛》中的「阿顛底迦」的諸問題 |
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| 著者 |
Yeh, Ah-yueh (著)=葉阿月 (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.3 |
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| 出版年月日 | 1990.04 |
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| ページ | 381 - 401 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| キーワード | 窺基; 心經; 心經幽贊; 無種姓; 阿顛底迦 |
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| 抄録 | 「心經」雖不是唯識論書之一. 但窺基在「心經幽
贊」中，不但引用「瑜伽師地論」及「大乘莊嚴經論」等唯
識學說來解釋，又改造其學說他的新學說，其中「阿顛底迦
」當作五種姓別的第五. 可認為含有三種問題. 因此本論文
如下說明其三問題. 關於第一問題--窺基在「心經幽贊」為
何省略「一闡提迦」及「阿闡底迦」 (大悲菩提闡提)? 為
此引述「楞伽經」，「大乘莊嚴經論」及「瑜伽師地論」的
學說，以便找出窺基在「成唯識論掌中樞要」中主張第五「
無種姓」含有三種 (一闡提迦，阿闡提迦，阿顛底迦) 的來
源. 關於第二問題--如果窺基不支持大悲菩薩闡提，為何他
在「心經幽贊」主張觀自在菩薩已成等覺? 為此再引用「法
華玄贊」及「瑜伽論記」的學說，而證明窺基有承認大悲菩
薩. 關於第三問題--如果窺基堅持「無種姓」唯是「阿顛底
迦 (畢竟) 無種姓」，為何他在「心經幽贊」主張第八識與
第七識是善性，又選擇佛性與如來藏等來解釋五重唯識中的
第五遺相證性? 為此做比較表加以解釋等. 而了解窺基於「
心經幽贊」中，沒接收「畢竟無涅槃法」. 在結論上，作
者提供兩想法為解決問題的要鍵：(1)「心經幽贊」中的「阿
顛底迦」含有兩種 `atyantikagotra` (畢竟無種姓) 與
`atyantikagotra` (畢竟種姓) 的意思. (2)「阿顛底迦」
的「顛」是「阿闡底迦」的「闡」的錯字. 除以上兩種以
外，也可主張「無種姓」應恢復為第五種姓，因窺基在「
述記」中主張它含有三種「一闡提迦，阿闡提迦，阿顛底迦
」.
The `Prajnaparamita-hrdaya-sutra` (般若波羅密
多心經) is not one of the `Vijnanavada's` texts,
but Kuei-chi (窺基) in his PPHV 般若波羅密多心經
幽贊) explains its meanings with `Vijnanavada's`
theories by means of not only borrowing the theories
from LAS (楞伽經)，MSA (大乘莊嚴經論) and YCBh
(瑜伽師地論) etc.，but also reconstructing their
theories as his new theories. Of these the "
`atyantika` "(阿顛底伽) appears in PPHV as the
Fifth Nature implicating three problems, therefore,
I explain in this paper these three problems as
follows：(1) Concerning the First Problem of why
Kuei-chi omits the "icchantika" (一闡提伽) and
"an-icchantika" or "`acchantika` "(阿闡提伽) in
PPHV，I deal with the theories of LAs, MAS and YCBh
for the purpose of finding out the reason which
Kuei-chi claims that "agotra" (無種姓)，the Fifth
Nature，contains three kinds："icchantika",
"anicchantika" and "atyantika" in his VMSVy[c-k]
(成唯識論掌中樞要). (2) The Second Problem is that
if Kuei-chi does not support the theories of "
`mahakaruna-bodhisattva` "(大悲菩薩)，why does he
claim in PPHV that "`avaloki-tesvara-bodhisattva` "
(觀自在菩薩) has completed Enlightment? Regarding
this problem，I deal with the theories of
`Saddharmapundarika's` Commentary (法華玄贊)，PPHV
and YCBh's Commentary (瑜伽論記) for the purpose
of proving that Kuei-chi permits the theories of
`Mahakaruna-bodhisattva`. (3) The Third Problem
is that if Kuei-chi holds that "agotra" is only "
`atyantagotra` "(畢竟無種姓)，why does he in PPHV
not only explain that both 8th and 7th
`vijnanas` are good natures, but also select the
"buddha-gotra" (佛性) and "`tathagata-garbha` "
(如來藏) etc. for the explanations of the naturs of
"chien-hsiang-cheng-hsing" (遣相證性)，one of the
Five `Vijnanavada-perceptions` (五重唯識觀)? For
this problem，I first make a comparative table and
then explain their meanings for the purpose of
understanding that Kuei-chi in PPHV does not hold
the Indian "`atyantaparinirvarna-dharma` "(畢竟無
涅槃法).
In CONCLUSION，I offer two keys to solve the
above problems：(1) The "atyantika" can connect with
either "agotra" or "gotra"; the "`atyantikagatra` "
(具畢竟無種姓) and "atyantika-gotra" (具畢竟種姓),
The "`atyantika` "in PPHV has these two
meanings. (2) The "顛 "of "atyantika" (阿顛底迦)
can be interpreted as a misprint of the "闡 "of
"anicchnatika" (阿闡底迦). Aside from these two
keys, should it be suggested that "agotra" be
retrieved as the Fifth Naturs, which contains
"icchantika"，"anicchantika" and "atyantika",
claimed by Kuei-chi in his VMSVy[c-k] (樞要). |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1508 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.06.15 |
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