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以漢藏經論反觀古印度佛教論師之三時思想觀=Reflecting on the views of the three periods by ancient Indian Buddhist interpreters using Han and Tibetan sutras and shastras |
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| Author |
沈岳龍 (撰)=Shen, Yueh-lung (compose)
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| Date | 2018 |
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| Pages | 170 |
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| Publisher | 玄奘大學 |
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| Publisher Url |
https://www.hcu.edu.tw/hcu/zh-tw
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| Location | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 玄奘大學 |
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| Department | 宗教與文化學系碩士在職專班 |
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| Advisor | 黃運喜 |
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| Publication year | 107 |
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| Keyword | 正法=Saddharma; 像法=saddharma-pratirupika; 末法=saddharma-vipralopa; 三時=three periods; 末世=end of the world; 法滅=dharma decline; 法難=dharma decline ideology |
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| Abstract | 隨著兩漢之際佛教傳入中國，西域三藏僧及漢僧亦陸續將梵文佛典漢譯，發現佛陀在經典多處說到正法、像法及法滅相關預言，從代表原始佛教的《雜阿含經》乃至大乘相關經典中都有提到。
隨著時代流轉變遷，東漢末後三國鼎立兵馬相爭，頻頻戰亂，隨至五胡十六國時期百姓仍無法安居樂業，即讓人聯想到佛經中所說的末法，故盛行刻經造像造塔等求福盛事。隨後加之北魏武帝滅法，令人心惶惶，更加深信法將欲滅無誤，故從法難來論述末法思想的起源極為關鍵。
隨著末法思想越加根深蒂固，依法滅思想為主而生的新教門陸續誕生，祖師們創教目的無非是為了眾生，希望以此思想達到警策作用，而以不同方便達到救渡眾生的目的。也因法滅思想，令世上產出法末相關產物，至今發掘出的都是具有考證價值的文獻古蹟。
既然末法思想在中國如此盛行，則不免讓人起疑，在古印度時期是否就有這些思想存在呢？然唯一考證方式僅能從古印論師的著作中窺知一二。然世上佛經梵典存留於世者相當稀少，有幸先人漢譯諸多經論，故考察論述能從藏經下手極為方便，無須再考證梵典。
若僅以漢譯佛典來證明是不足的，在西藏的藏經中亦保存著諸多古印論師所造典籍，故本文中從藏文典籍中挖掘出珍貴的寶藏。布敦是藏傳佛教中具有歷史地位的佛學、史學、文學大師，以其所撰之西藏佛教史作為論述依據，再反推回古印論師的著作，以達考證的目的。也因此還能深入瞭知藏傳佛教中對於教法三時是如何界定、判別的。
This study As Buddhism was introduced into China in the two Han Dynasties, Han Chinese monks and Tibetan monks gradually translated Sanskrit Buddhist cannons into Chinese. They had discovered Gautama Buddha had prophesized the coming of the three periods of true dharma (saddharma), semblance dharma (saddharma-pratirupika) and dharma decline (saddharma-vipralopa). Mentions of the prophecies can be found in the Saṃyukta-āgama, which represents Early Buddhism, as well as texts related to the Mahayana branch of Buddhism.
As history progressed, the end of the Han Dynasties led to the warring era of the Three Kingdoms. Chaos and suffering continued for more than two hundred years until the end of the Sixteen Kingdoms period. The lack of peace and prosperity reminded people of the dharma decline period in Buddhist texts , as a result, people started carving Buddhist texts, building Buddhist statues and erecting pagodas in search for blessings. The suppression of Buddhism by the Northern Wei Taiwu Emperor during the Sixteen Kingdoms period further worried the people Some of them became convinced that the dharma was facing extinction. The persecution of Buddhists under Taiwu’s reign became an extremely import element to the origin of the discourse of dharma decline school of thought.
As the dharma decline school of thought increasingly took hold, new Buddhist branches centering on the end of dharma emerged. Founders of these branches aimed to warn the people with the dharma decline ideas in order to save the living beings in the world. This school of dharma decline thought also led to the discovery of significant documents and relics related to the idea of the dharma decline period.
The popularity of the ideology of dharma decline in China leads one to question whether it existed in ancient India. However, the only way to answer this question is to look into the texts by ancient Indian Buddhist interpreters. Furthermore, the ancient Sanskrit texts that have survived in our times are relatively rare. Fortunately, there are many Chinese translation sutras and shastras, allowing scholars to approach the question using Tibetan translations instead of the Sanskrit originals.
If the Han and Tibetan translations are not enough as proofs, Buddhist texts conversed in Tibet also include a large number of literature by ancient Indian Buddhist interpreters, from these texts treasures can be uncovered. Buton Rinchen Drub was a master of Buddhism, history and literature with historical status in Tibetan Buddhism. This study uses Buton’s work on the history of Tibet Buddhism as its basis and retraces to the works of the ancient Indian Buddhist interpreters in its research. Therefore, it can help to betterunderstand how the three periods are defined and differentiated in Tibetan Buddhism. |
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| Table of contents | 摘 要 I
ABSTRACT II
目 次 IV
第一章 緒論 1
第一節 研究動機與目的 2
第二節 研究方法與步驟 3
一、研究方法 3
（一）文獻研究法 3
（二）思維研究法 4
二、研究步驟 4
第三節 文獻探討 4
一、以法難為研究主軸 5
二、三時相關經典為主軸做論述 6
三、以末法思想為基礎做相關祖師思想或教義的論述 8
四、以末法思想為基礎做末法衍伸的相關產物之研究 12
五、從歷史事件論述末法 13
六、以末法思想為基礎的佛教之外的研究 14
第二章 從法難觀點探討中國佛教末法思想之起源 15
第一節 佛教基礎教義 15
第二節 中國末法的起源 16
第三節 教法三期解說 21
一、區分三期時間長短 21
二、距佛陀涅槃之時間長短以區分三期 22
第四節 法難與末法之關聯 23
一、古印度佛教法難 24
二、中國法難事件 26
（一）北魏武帝拓跋燾滅法 26
（二）北周武帝宇文邕滅法 31
（三）唐武宗李瀍滅法 32
（四）周世宗柴榮滅法 35
（五）明清民初的法難 37
（六）「文化大革命」 40
三、西藏法難 41
四、日本法難 42
五、韓國法難 43
第五節 從歷代法難分析佛教屢遭滅法的原因 47
第三章 中國佛教末法思想之各部發展 49
第一節 經典漢譯 49
一、教法三時相關之經典初編 50
二、教法三時與法滅相關經典之統整 52
第二節 以法滅思想而發展的教派 59
一、創立淨土宗曇鸞、發揚淨土宗道綽 59
二、慧思末法思想 65
三、信行三階教 68
四、道宣律祖─以興盛戒律來對治末法 71
第四章 從梵文漢譯的佛典中反向考證古印之法住思想 75
第一節 從大乘經論考證 75
一、彌勒菩薩造《瑜伽師地論》 78
二、龍樹造《大智度論》、《中論》 80
三、無著造，隋･達磨笈多譯，《金剛般若論》 86
第二節 從聲聞乘經論考證 90
一、世親造《阿毘達磨俱舍論》 90
二、《阿毘達磨大毗婆沙論》 92
三、眾賢造《阿毘達磨順正理論》 103
第三節 小結 108
第五章 以布敦所說之教法三時說進行反推古印論師的法住、法滅觀 111
第一節 西藏佛教起源與藏傳佛法之發揚 111
第二節 《佛教史大寶藏論》之教法三時 114
一、教法三時觀 115
（一）以何方式審視法住 115
（二）正說辨析法住時間 117
（三）藏傳佛教的佛滅紀元考 122
（四）藏傳佛教內共通承許的法住時限 123
二、《佛教史大寶藏論》中之持法者授記 127
三、《佛教史大寶藏論》中所列曾被授記者護持聖教所作的事業 130
四、《佛教史大寶藏論》中之住法之末衰毀的情況 134
第三節 布敦承許之法住時限源自於二部《除害論》 138
一、《三般若經除害論廣釋》之作者考證 139
（一）從對於部派承許的觀念來辨別 139
（二）從藏經目錄探討 141
二、二部《除害論廣釋》依據《十萬頌般若經》開闡法住思想 142
第六章 結論 147
參考文獻 151 |
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| Hits | 308 |
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| Created date | 2021.11.04 |
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| Modified date | 2023.01.06 |
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