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| 著者 |
陳玉蛟
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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.4 |
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| 出版年月日 | 1991.07 |
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| ページ | 341 - 359 |
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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 | 難處釋; 道次第; 版本 |
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| 抄録 | 阿底峽的《菩提道燈難處釋》(以下略作《難處釋》)，
是屬於「道次第」一類的論典. 因其內容偏重宗教實踐，沒
有嚴密的邏輯論證，沒龐大精深的思想體系，讀起來並不
費力. 因此，本文只擬探討此論釋的「版本」，「真偽」，
「特色」，「對西藏佛教的影響」，及「與《菩提道次第
廣論》異同之辨」等幾個問題，希望藉此能對《菩提道燈難
處釋》得一全盤的了解.
研究的結果顯示：
1. 北京版《西藏大藏經》的錯誤率較德格版高.
2.《難處釋》中的一小部分，可能是那措譯師根據阿
底峽口述增添的，並非阿底峽親筆所撰.
3. 「三士道」之說，源自《俱舍論釋》與《攝抉擇分
》，非阿底峽首創.
4.《難處釋》有下列六項特色：
(1)在一般歸依的基礎上，強調不共的大乘歸依.
(2)在菩薩戒方面，以無著的《戒品》為主，
以寂天的《學處集要》為輔. 在持戒要領方
面，強調「幻化觀」和「自他換」.
(3)在定學方面，重視神通，借神通之力，迅速圓
滿福德資糧.
(4)在慧學方面，偏向中觀應成派而兼含自續思想.
(5)貫通大乘顯密二宗.
(6)重視實踐，廣引百多部經教和論典.
5.《難處釋》含攝了當時印度盛傳之學，更結合了實
踐與教理二軌，為西藏佛教提供了最正確的走向.
而月稱中觀應成派的學說，能在西藏受到重視，並
繼續發展,《難處釋》的引介功不可沒.
6.《難處釋》與宗喀巴根據此論釋撰寫而成的《菩提
道次第廣論》，約有六處較明顯的差異. 其中最值
得注意的一點，就是《廣論》將《難處釋》中作為
行菩提心的「增上意樂」，移到「願菩提心」前
，形成了「七因果發心」說.
Atisa's Explanation of Difficult Points in
Light on the Path to Awakening (or，in short,
Explanation of Difficult Points) is a treatise of
the Stages on the Path (lam-rim) genre. It makes
easy reading since the emphasis is laid on religious
practice，neither strict logical reasoning nor
elaborate，profound philosophical systems are dealt
with. In order to gain a comprehensive understanding
of the text the present paper discusses its
editions, the question of authenticity，its special
features and impact on Tibetan Buddhism，and those
points where Lama Tsongkhapa's Great Stages on the
Path differs.
It was found that:
(1) the edition of the Peking Tanjur is not as
reliable as that of the Derge Tanjur;
(2) a small portion of the text is probably
an interpolation by Nag-tsholo-tsaba based
on Atisa's oral explanation;
(3) the concept of "three types of Trainees
with differing capacities" was not Atisa's
innovation，it can be found already in the
Commentary on the Abhidharma-kosa and the
Yogacarabhumi;
(4) the peculiar features of Explanation of
Difficult Points are
(a) the special `Mahayana` refuge on the
basis of the general refuge is
emphasized,
(b) the Bodhisattva precepts are
explained primarily in terms of Asanga's
Bodhisattvabhumi and secondary in terms
of Santideva's siksasamuccaya, while the
actual practice of morality stresses both
contemplation of illusionary nature and
exchanging oneself with others,
(c) the practice of meditation stresses
supernatural powers which help to
accomplish merits quickly,
(d) the presentation of wisdom is inclined
towards the Prasangika understanding but
contains Svatantrika ideas, too,
(e) both the `sutra` and tantra traditions of
the `Mahayana` are brought together,
(f) practice is stressed and more than one
hundred scriptures are quoted;
(5) encompassing Indian Buddhism as it
flourished then，the text offered Tibetan
Buddhism the most correct direction
through its combination of practice and
teaching，it was also a vital factor which
lead to the emphasis on，and later
development of，Candrakirti's Prasangika
theory in Tibet;
(6) there are six instances where Explanation
of Difficult Points and Great Stages on
the Path clearly differ，the most
interesting of which is that Lama
Tsongkhapa moves the treatment of
"superior intention" from the section on
engaging bodhicitta to the section on
aspiring bodhicitta which thus came to
constitute "the seven instructions of
cause and effect". |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1185 |
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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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