|
|
|
 |
|
|
|
|
|
|
真諦的阿摩羅識之意含=On the Conception of Amalavijñāna According to Paramārtha |
|
|
|
| 著者 |
釋道厚 (著)=Shi, Dow-hau (au.)
|
|---|
| 掲載誌 |
中華佛學研究=Chung-Hwa Buddhist Studies
|
|---|
| 巻号 | n.12 |
|---|
| 出版年月日 | 2011.12 |
|---|
| ページ | 1 - 35 |
|---|
| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
|---|
| 出版サイト |
http://www.chibs.edu.tw/
|
|---|
| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese; 英文=English |
|---|
| キーワード | 阿摩羅識=Amalavijñāna; 真諦=Paramārtha; 轉依=Conversion of the basis; 自性清淨心=Fundamentally pure mind; 無分別智=Nonconceptual awareness |
|---|
| 抄録 | 關於阿摩羅識這個詞，本義是無垢識的意思，但於真諦的譯作或注釋書所使用之阿摩羅識，近代諸多學者認為真諦用此概念，是傾向如來藏思想，或者全是如來藏思想的用法。
本稿試著從真諦所譯的經論及注釋，了解真諦的阿摩羅識之意含。於《決定藏論》、《轉識論》、《三無性論》中出現之阿摩羅識，都是當轉依義，有境識俱泯的無分別智之意思；於《十八空論》中則較特別，真諦將它解釋為自性清淨心。
根據這些原典，筆者認為真諦將轉依翻成阿摩羅識，看起來仍是依唯識學派的道理，指的是境識俱泯，證得無分別智時之狀態。於《十八空論》中所提到的「阿摩羅識是自性清淨心」，這是真諦用來解釋空性。若依自性清淨心的思想在佛教經論的發展史情形來看，此與《般若經》主張空性是「心性的明淨」的思想一樣，而瑜伽行派的空性思想也非異於《般若經》，所以視真諦於瑜伽行派經論中，使用此詞，仍是瑜伽行派的思想更是適當。
The term “amalavijñāna”, in its original meaning, is “consciousness without taint”. Yet, some modern scholars observe that Paramārtha tends,whether in its translaton or commentaries, to interpret the connotation of “amalavijñāna” as containing some of the thoughts of “Tathāgatagarbha” or being “Tathāgatagarbha” itself.
In this paper, I try to inspect the conception of amalavijñāna according to
Paramārtha’s translations as well as the commentaries. I have found, in the works such as Jueding zang lun 決定藏論, Zhuanshi lun 轉識論, San wuxing lun 三無性論, that the conception of amalavijñāna contains the meaning of “conversion of the basis” (āśrayaparāvṛtti) and the idea of “the nonconceptual awareness” (nirvikalpajñāna) which means consciousness and its objects are
all vanished. The term also holds the meaning of fundamentally pure mind (prakṛtiviśuddhacitta) in Shiba kong lun 十八空論.
According to these texts, I think that Paramārtha, based on the doctrine of the Yogācāra, translates the “conversion of the basis” (āśrayaparāvṛtti) as “amalavijñāna” to mean the state of nonconceptual awareness (nirvikalpajñāna) when consciousness and its objects are all vanished. In the
Shiba kong lun 十八空論, Paramārtha explained the emptiness (śūynatā) by referring to “amalavijñāna” as “fundamentally pure mind” (prakṛtiviśuddhacitta). In terms of the historical development of Buddhist texts, the usage of emptiness, explained as the idea of “the light and pure of the mind’s nature” (prakṛtiś cittasya prabhāsvarā, 心性的明淨) in the Prajñāpāramitā Sūtra, is no different from the thoughts of the Yogācāra school. Therefore I conclude that the usage of term “amalavijñāna” by Paramārtha and the thoughts of Yogācāra school is in concord.
|
|---|
| 目次 | 一、前言
二、印順法師、牟宗三、岩田諦靜對真諦之阿摩羅識的看法
三、從真諦譯本了解其阿摩羅識之特點
四、從轉依義、自性清淨心談阿摩羅識之意含
五、結論 |
|---|
| ISSN | 1026969X (P) |
|---|
| ヒット数 | 1342 |
|---|
| 作成日 | 2013.07.23 |
|---|
| 更新日期 | 2017.07.28 |
|---|
 |
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。
|
|
|
