|
|
|
 |
|
|
|
|
|
|
瑜伽行派「唯名」說的發展=Yogācāra’s theory of nāmamātra (“name-only”) in the Yogācārabhūmi and the Mahāyānasūtrālaṃkāra. |
|
|
|
| Author |
崔成昊 (著)=Choi, Seon-gho (au.)
|
|---|
| Source |
2023 第九屆漢傳佛教與聖嚴思想國際學術研討會
|
|---|
| Date | 2023.07.01 |
|---|
| Publisher | 財團法人聖嚴教育基金會 |
|---|
| Publisher Url |
https://www.shengyen.org.tw/index.aspx?lang=cht
|
|---|
| Location | 臺北, 臺灣 [Taipei, Taiwan] |
|---|
| Content type | 會議論文=Proceeding Article |
|---|
| Language | 中文=Chinese |
|---|
| Keyword | 唯名=Name-only; 瑜珈師地論=Yogācārabhūmi; 大乘莊嚴經論=Mahāyānasūtrālaṃkāra; nāmamātra |
|---|
| Abstract | 於本次會議中，我將探討兩種瑜伽唯識學派中的「唯名」理論。在《瑜珈師地論》（ Yogācārabhūmi 中 唯 名理論中的 「名」 指涉事物的名字。一般人們相信事物存在於我們對其之命名及概念化。然而，瑜伽行派卻強調「事」（vastu）並不依賴於名相而存在，名相只是事的語言表達，而事的實際存在
則是在名相之外 。 然而 在 《大乘莊嚴經論》（Mahāyānasūtrālaṃkāra）中唯名的「名」，與構成人的五蘊較為相關。五蘊被分為色法及心法，後者為名。由此差異可知，瑜伽唯識學派的不同論書中，對唯名理論，及與此理論相關之修行實踐，亦存有不同見解。我將分析這兩種進路，並試圖尋找兩者共同的特質。
At the conference, I will explore two different Yogācāra theories of nāmamātra (“name-only”, 唯名 ). In the Yogācārabhūmi (瑜伽師地論), the term nāman (名 ) in nāmamātra means the name of something. People believe things exist as what we name or conceptualize. The Yogācāra emphasize that reality is different from this belief. The thing (vastu, 事) does not exist as it is named. The name is a mere expression, and the reality is beyond this name. In the Mahāyānasūtrālaṃkāra (大乘莊嚴經論), however, the term nāman in nāmamātra is more related to pañcaskandha (五蘊), five constituents of person. Five skandhas are divided into material and mental factors. And the latter is described as nāman. According to this difference, the theory of nāmamātra and the Yogācāra practice related to this theory are also distinct. I will analyze each approach and attempt to find a common characteristic. |
|---|
| Hits | 19 |
|---|
| Created date | 2024.10.16 |
|---|
| Modified date | 2024.10.18 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
