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《般若經・彌勒請問章》譯注與研究=An Annotated Chinese Translation and Study of the “Chapter Preached at The Request of Maitreya” in the Prajñāpāramitā Sūtra |
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郭秀琴 (著)=Kuek, Siew-Chin (au.)
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| Date | 2017 |
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| Pages | 1 - 157 |
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| Publisher | 佛光大學 |
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| Publisher Url |
https://website.fgu.edu.tw/
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| Location | 宜蘭縣, 臺灣 [I-lan hsien, 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 | 佛光大學 |
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| Department | 佛教學系 |
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| Advisor | 陳一標 |
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| Publication year | 105 |
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| Keyword | 空性=emptiness; 假名=mere names (prajñapti); 實事=entity (vastu); 一切唯假=prajñapti-matra; 三性=three natures |
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| Abstract | 《般若經》分成許多部類，有《道行般若》、《光讚般若》、《金剛般若》、《理趣般若》等，宣揚一切法空的教理，成為大乘佛教所共同遵循的理論基礎，其他的大乘佛教經論，或許對空的教義詮關有所不同，或者建立有不空法，但對《般若經》都不得不有基本的尊重。《般若經》大乘菩薩透過空性的了解來斷除煩惱而證得果位但即不入無餘涅槃。並且透過對空性的認識及修行，具足圓滿證得一切種智，斷除所知障而獲得無上的菩提果位。
〈彌勒請問章〉乃是《般若經》其中的一品，若將玄奘與西藏譯的《兩萬五千頌般若經》對照，就可以發現玄奘譯缺了〈彌勒請問章〉。〈彌勒請問章〉主要是探討「假名」（prajñapti）與「實事」（vastu）之間的關係。由於《般若經》主要的思想是「空性」，否定一切法具有實體性，一切法皆不可得，無相即是諸法實相，唯有假名安立來表達一切法皆是無相和無實體性的。然而，〈彌勒請問章〉認為一切法在離開語言活動的範圍，是有實事（vastu）的。因為在語言活動中，其實是不能表達一切法真實的樣態，所以是一切唯假（prajñapti-matra），一切法的真實樣態是屬於無法以語言文字上所能表達的，因此稱為實事。
此外，此章也利用三性的思想來表達本性甚深的般若波羅蜜相。〈彌勒請問章〉裡所提到的遍計所執色（parikalpita-rupa），被分別色（vikalpita-rupa），法性色（dharmatā-rupa），這顯然帶有唯識三性（遍計所執、依他起、圓成實）的思想。
因此，筆者透過此論文，利用《兩萬五千頌般若經》的梵文校訂寫本進行現代中文翻譯，並試圖詮釋〈彌勒請問章〉中的思想。藉此闡明〈彌勒請問章〉中「假名」與「實事」之關係，以及其中所蘊含的唯識三性思想。
The Prajñāpāramitā scriptures contain several types, such as Daoxing Bore, Guangzan Bore, Jingang Bore, Liqu Bore, etc., though all of them aim in propagating the teaching on the nature of emptiness (śūnyatā), thus becoming the theoretical foundation followed by all of the Mahāyanā Buddhist schools. Although other Mahāyanā Buddhist text may have dissimilar interpretations regarding the doctrine of the nature of emptiness, even to establish the idea of non-emptiness, they all have to pay a basic respect to the prajñāpāramitā scriptures. The Prajñāpāramitā scriptures manifest that Mahāyanā bodhisattvas sever all defilements through the understanding of the nature of emptiness, eventually attaining the stage of bodhisattva. And it is also through the perfect realization of the nature of emptiness that a bodhisattva would not attain remainderless nirvāṇa immediately after severing all defilements. Throughout the stages of bodhisattva practice, a bodhisattva realizes and cultivate the nature of emptiness until attaining the perfect wisdom (sarvajña-jñāna), sever obstruction to knowledge (jñeyāvaraṇa) then attain highest perfect awakening (anuttarā-samyak-saṃbodhi).
“Chapter preached at the request of Maitreya” is a chapter from the prajñāpāramitā scriptures. However, when we compare the Chinese translated Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra by Xuanzhang to the Tibetan Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, we could see that this chapter is missing from the prajñāpāramitā scriptures. This Chapter’s main focus is in the investigation of the relationship between prajñapti (mere names) and vastu (entity). The main thought of the prajñāpāramitā scriptures is the nature of emptiness, which denies the physical entity of all phenomena, therefore, we cannot hold on to any thing (phenomena), the true characteristic is the “none-characteristic”, we could only utilize names to identify that all phenomena are none-characteristic and have no discerned form in nature. On the other hand, “Chapter preached at the request of Maitreya” manifests that outside the realm of language and text, all phenomena have discernable forms（vastu）. In really, within the scope of language, words (names) are not able to express the realistic characteristics of all phenomena, therefore all are prajñapti-matra, since the realistic characteristics of all phenomena could not be expressed by language and text, they could only be regarded as discernable entities (vastu).
In addition, “Chapter preached at the request of Maitreya” also expressed the profound characteristic of prajñāpāramitā through the ideology of Three Natures (trisvabhāva). This Chapter’s explanation of Three Natures are parikalpita (nature of holding to the tenet that everything is calculable or reliable), paratantra (having a dependent nature) and pariniṣpanna (the prefect true nature, it’s explanation presents an obvious reflection of the Three Natures identified by the Vijñānavāda school.
For this thesis, we wish to produce a modern-day Chinese translation of “Chapter preached at the request of Maitreya” from the revised Sanskrit manuscript, as well as to attempt an interpretation of the main ideology of this Chapter. It is our hope that this Chinese transla |
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| Table of contents | 摘要 I
Abstract II
誌謝 IV
目錄 V
凡例 VIII
第一章 緒論 1
第一節 研究動機與目的 2
第二節 研究方法與範圍 8
第三節 前人研究成果 9
第二章 《般若經•彌勒請問章》之介紹 11
第一節 《般若經》的成立 11
第二節 〈彌勒請問章〉的歷史出處 15
第三節 關於〈彌勒請問章〉題名 19
第四節 寫本與相關譯本 20
第五節 〈彌勒請問章〉的內容大要與科判 25
第三章 《般若經》與中觀學派的「假名」思想略談 28
第一節 《般若經》的「假名」思想研究 28
一、名稱的概念 28
二、唯有假名 30
第二節 中觀學派的「假名」思想概念 33
一、「三假施設」的概念 33
二、「有」的概念 36
三、中觀學派對「有」之批判和以「空」說有的概念 39
四、中觀學派對「假必依實」的觀念 41
第四章 〈彌勒請問章〉之譯注 42
“CHAPTER PREACHED AT THE REQUEST OF MAITREYA” 42
〈彌勒請問章〉 42
1. 〔菩薩應該學習的諸法〕 42
2. 〔一切法是唯名〕 48
3. 〔不可言說的界〕 51
4. 〔三行相〕 60
5. 〔修行的次第〕 69
6. 〔菩薩之涅槃〕 72
7. 〔三個種性〕 76
梵漢單字對照 80
第五章 〈彌勒請問章〉的思想研究 87
第一節 關於一切法之研究 87
一、一法門 92
二、二法門 93
三、三法門 94
四、四法門及四法門以上 94
第二節 「實事」（vastu）的思想概念 98
一、「實事」（vastu）的思想研究 98
二、四種真實 99
三、關於「作為行之因相的實事」（saṃskāra-nimitta vastu） 105
四、〈彌勒請問章〉當中作為語言基礎的實事（vastu） 111
五、名稱是偶然的，是被附加的 113
六、「一切唯假」（prajñapti-mātra）的概念 114
七、「不二」（advaya）的概念 116
第三節 十種散動 119
一、無相散動 122
二、有相散動 123
三、增益散動 123
四、損減散動 124
五、一性散動 124
六、異性散動 125
七、自性散動 125
八、差別散動 126
九、如名取義散動 127
十、如義取名散動 127
第四節 三行相（tri-ākāra）之研究 128
一、遍計所執色 129
二、所分別色 129
三、法性色 130
四、三行相的有、無實體相之關係 133
第六章 結論 137
參考文獻 140
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| Hits | 417 |
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| Created date | 2022.06.10 |
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| Modified date | 2023.01.06 |
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