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藏譯本《阿毘達磨俱舍論》暨稱友《明義疏》關於 「三有為之有為相」中重說「有為」之考察=A Study of “Saṃskṛta” Repetition in the “Triṇīmāni Saṃskṛtasya Saṃskṛta-lakṣaṇāni” from the Tibetan Abhidharmakośabhāṣya & Abhidharmakośavyākhyā of Yaśomitra |
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| Author |
黃裕隆 (著)
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| Source |
全國佛學論文聯合發表會論文集（第33屆）
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| Date | 2022.09.24 |
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| Pages | 1 - 19 |
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| Publisher | 圓光佛學研究所 |
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| Publisher Url |
http://www.ykbi.edu.tw
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| Location | 桃園市, 臺灣 [Taoyuean shih, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Note | 作者為法鼓文理學院碩士班。 |
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| Keyword | 《俱舍論》=Abhidharmakośa; 稱友=Yaśomitra; 《明義疏》=Abhidharmakośavyākhyā; 有為相=characteristics of conditioned phenomena(saṃskṛtalakṣaṇa); 重說有為=saṃskṛta” repetition |
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| Abstract | 生、住、異、滅四有為相為佛教中耳熟能詳的現象,其本質以及其與有為法的關係卻鮮少人討論。在阿毘達磨論書中被歸類為不相應行法,在部派佛教代表性論書《阿毘達磨俱舍論》中經部師解釋經文「三有為之有為相」重說「有為」的現象,認為有為相即是有為法本身,但僅以譬喻來喻說四相與有為法之間的關係,而未進一步探討。另外藏譯本《俱舍論》關於重說「有為」一詞則有出入。在藏譯文獻中保留了尚未被中譯的稱友《明義疏》,其以梵語語法註解,符合佛教義理外,也闡述了經部觀點。雖《俱舍論》有漢譯本,然不易理解。因此本文意圖從藏譯本角度出發,就《俱舍論》與《明義疏》重說有為的範疇為主,以文獻對勘釐清藏譯本「有為」是否重說之外,進一步探討重說
有為與譬喻背後所詮釋的義理,以了解經部師主張的有為相,以及如何影響有為相與有為法之間的關係。
The characteristics of conditioned phenomena(saṃskṛtalakṣaṇa), namely birth (jāti), duration(stithi), aging(jarā), and impermanence(anityatā) of conditioned pheno-mena (saṃskṛta) are well-known phenomena in Buddhism. But their nature, and their relationship with conditioned phenomena are rarely discussed. Sarvāstivāda and Sau-trāntika discuss about "triṇīmāni saṃskṛtasya saṃskṛta-lakṣaṇāni" that is the point of cha-racteristic marks of the conditioned phenomena. Sautrāntika believes that the repetition of "saṃskṛta" means conditioned phenomena is characteristics of conditioned phenomena itself, but there are only two metaphors for the relationship between characteristics and conditioned phenomena, without further discussion. However, different Tibetan editions of Abhidharmakośabhāṣya have discrepancies in the "saṃskṛta" repetition. The Tibetan literature contains the commentary Sphuṭārthā Abhidharmakośa-vyākhyā of Yaśomitra. This commentary which is preceded by the term sphuṭārthā has not been translated into Chinese. It is annotated according to Sanskrit grammar, which is in line with Buddhist doctrine and also expounded from the perspective of the Sautrāntika. Although there is a Chinese translation of the Abhidharmakośabhāṣya but it is not easy to understand. In this thesis I hope to clarifying Abhidharmakośabhāṣya and Sphuṭārthā Abhidharmakośavyākhyā about the Tibetan translation of “saṃskṛta” repetition by textual criticism, we further explore the meaning behind the “saṃskṛta” repetition and metaphors in order to understand the characteristics of conditioned phenomena(saṃskṛtalakṣaṇa) from the Sautrāntika’s perspective and the relationship between characteristics of conditioned phenomena and conditioned phenomena. |
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| Table of contents | 一、前言 1
(一)問題意識 1
(二)文獻回顧 2
二、「三有為之有為相」梵藏漢文對勘 3
(一)藏文大藏經「甘珠爾」、「丹珠爾」系統 4
(二)梵、藏、漢文對勘 5
(三)對勘結論 8
三、重說「有為」義理探析 8
(一) 有部毘婆沙師的主張 8
(二) 經部師的主張 10
(三) 小結 11
四、結論 11
五、參考文獻 12 |
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| Hits | 630 |
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| Created date | 2022.10.06 |
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| Modified date | 2023.11.21 |
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