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| 著者 |
陳玉蛟
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| 掲載誌 |
華岡佛學學報=Hwakang Buddhist Journal
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| 巻号 | n.8 |
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| 出版年月日 | 1985.10 |
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| ページ | 425 - 444 |
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| 出版者 | 中華學術院佛學研究所 |
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| 出版サイト |
http://www.chibs.edu.tw/
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| 出版地 | 臺北市, 臺灣 [Taipei shih, 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 |
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| キーワード | 宗喀巴; 現觀莊嚴論; 三寶; 三皈依 |
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| 抄録 | 彌勒採取瑜伽行派的實踐次弟，作《現觀莊嚴論》：以
三智境，四加行道和法身果等八大綱領解釋《般若經》. 解
脫軍研究般若，根據中道無自性的義理，寫了一本揉合般若
經文的論釋 --《二萬五千般若經論現觀莊嚴釋》，受到後
世般若學者一致地推崇. 後來師子賢重新宏揚此論，寫了三
本論釋. 宗喀巴認為其中的《現觀莊嚴論明義釋》，不但文
句精簡，且釋義清晰明暢：所以就逐句地加以疏解，寫成
了《現觀莊嚴論金鬘疏》.
在《金鬘疏》中，「三寶」這個子目被分為總，別二義
來討論. 在第一科「三寶總義」中，宗喀巴分別引用了《究
竟一乘寶性論》和《俱舍論》，說明大，小乘對「三寶」所
持的不同看法. 在第二科「三寶別義」中，則引用了與「三
寶」相對應的般若經文，說明世尊在《般若經》中教誡四眾
弟子：應以離諦執，離能所的心態皈依三寶.
將《金鬘疏》中所引用的般若經文 (出自師子賢《二萬
五千般若合論》) 與奘，什，藏譯三種《般若經》互相核對
，結果發現:《般若合論》中的經文比較接近什譯本：奘譯
本的經文比較接近藏譯本，且在內容上比什譯本完整. 此
外,《究竟一乘寶性論》中關於「三寶」的頌文和長行，從
漢，藏兩種譯本的對照下，也可以看出有很大的出入 (見附
錄一).
因《金鬘疏》中所引用的經文非常簡省，所以筆者另
外根據《般若合論》，將與「佛寶」和「法寶」相對應的全
部經文抄錄在附錄二中，並且拿它和什譯本對勘.
Adopting the `Yogacara` system of gradual
practice，Maitreya composed the `Abhisamayalamkara`
and explained the `prajnaparamita` by the way of
eight major points-the spheres of the three kinds of
wisdom，the paths of the four types of yoga, and the
fruit of the `dharmakaya`-and seventy essential
meanings. Vimuktasena studied the `prajnaparamita`
and，based on the `Madhyamika` principle of absence
of self-nature， wrote a commentary the
`Pancavimsatisahasrikaprajnaparamitopadesasastrabhi
samayalamkaravratti` which is intermingled with the
sutra text. This work was held in high esteem by
later `prajnaparamita` schorals. Haribhadra
propagated it anew and authored three commentaries
on it. In Tsong-kha-pa's opinion，the 'Grelba
don-gsal excelled among them through both its
succinctness and clarity. Thus he added a
subcommentary sentence by sentence to it，the
mNgon-par rtogs-pa'i rgyan legs-bshad gser-gyi
phreng-ba.
In the gser-gyi phreng-ba, the paragraph on
"triratna" contains a general and a specific
discussion. In its first part，"the general meaning
of triratna, "Tsong-kha-pa quotes the
`Abhidharmakosasastra` as well as the
`Ratnagotravibhagomahayanottaratantantrasastra` in
order to explain the different triratna concepts of
the `Mahayana` and the `Hinayana` respectively. In
its second part，"the specific discussion of
triratna"，he quotes passages from the
`prajnaparamita` which deal with triratna as
illustration of the exhortation the Buddha gave his
disciples in the `Prajnaparamitasutra`：one should
go for refuge to triratna with a mind free of
subject and object，truth and attactment.
A comparison between the text of the
`Prajnaparamitasutra` quoted in the gSer-gyi
phreng-ba (from Haribhadra's
`Pancavimsatisahasrikaprajnaparamita` )，the two
Chinese renditions by `Hsuan-tsang' and `Kumarajiva`
respectively，and the Tibetan translation makes
evident that the text of Haribhadra's version is
closer to `Kumarajiva's` rendering while the more
complete translation by `Hsuan-tsang` shows greater
similarities to the Tibetan one. Moreover，a
comparison between the Chinese and Tibetan
renditions of those
`Ratnagotravibhagomahayanottaratantrasastra`
passages dealing with triratna reveals great
discrepancies, too. (See Appendix I)
In Appendix II，the author has based on
Haribhadra's Pancavimsatisahasrikaprajnaparamita` ,
those sections of `Kumarajiva's` version revised
which treat triratna, and at the respective sections
in imitation of the former's mingeling of text and
commentary，"the Buddha jewel" "the dharma jewel"
and other technical expressions inserted. |
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| 目次 | 一、前言 426
二、譯文 429
三、結論 436
四、後記 440
附錄一：究竟一乘寶性論漢、藏二譯對照 441
附錄二：與「佛寶」、「法寶」相對應之全部般若經文 443
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| ヒット数 | 1937 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.08.17 |
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