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無性的三性思想──以漢譯《攝大乘論釋》為主=On Asvabhāva’s Doctrine of Three Natures ── Focus on the Chinese Translation of His Mahāyānasaṃgraha-bhāṣya |
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| Author |
楊麗敏 (著)=Yeung, Lai-man (au.)
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| Date | 2023 |
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| Pages | 113 |
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| Publisher | 法鼓文理學院佛教學系 |
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| Publisher Url |
https://bs.dila.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, 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 | 法鼓文理學院 |
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| Department | 佛教學系 |
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| Advisor | 蔡伯郎=Tsai, Po-lang |
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| Publication year | 112 |
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| Keyword | 無性=Asvabhāva; 三性=three natures (trisvabhāva); 玄奘=Xuan Zang; 攝大乘論釋=Mahāyānasaṃgraha-bhāṣya; 成唯識論=Cheng Weishi Lun |
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| Abstract | 對於印度瑜伽行派的論師無性，學界尚無充分的研究，所以人們對其唯識思想的了解相對較少。為掌握無性的思想特色，本文重點研究漢譯無性《攝大乘論釋》的「三性說」，深入檢視玄奘對此理論的詮釋與領受。
本文將展示玄奘譯的無性《攝大乘論釋》中，依他起相是兩組「二分」，「相」和「見」是構成「識」的條件。遍計所執相是「所取」和「能取」。「所遍計」和「能遍計」，由意識「緣名為境」之故，也是「所取」和「能取」，即遍計所執性。圓成實相是常無變的「真如實性」，也是依他起性「清淨分」。菩薩平等平等即「所緣」和「能緣」都無所有，名為「已悟入圓成實相」。
為凸顯無性的三性思想，本文以玄奘譯的世親《攝大乘論釋》作文獻比對。在世親中，依他起相並非「二分」，「相」和「見」也並非構成「識」的條件。遍計所執相只有「所取」，「所遍計」由於意識「緣名為境」也是「所取」，即遍計所執性。菩薩平等平等指「所緣」（真如）與「能緣」（真智）如虛空而無「所取」和「能取」，「悟入圓成實相」是對諸識的否定，表示已遣除虛妄分別的依他起性。
對玄奘而言，無性《攝大乘論釋》的說法與《成唯識論》中護法的主張相近，因而被法相宗選擇性地引用作為理論根據。例如，彼此都認為依他起相是「二分」，而且，遍計所執相是「所取」與「能取」等。然而，對於「所遍計」，無性與世親同舉「緣名為境」，此一點護法及《成唯識論》注疏未見強調，並將「所遍計」等同「所緣緣」，故知護法和法相宗對種子的重視程度遠超無性。此外，由於護法的「二分」結構實際上與無性相當不同，所以，彼此對圓成實的觀點亦頗有差距。
Scant scholarly attention has been paid to Asvabhāva, an ācāryaḥ within the Indian Yogācāra tradition. Consequently, our understanding of his unique Yogācāra doctrine remains underdeveloped. This thesis aims to address this gap by centering on the "three natures" theory within Xuan Zang's translation of Asvabhāva's Mahāyānasaṃgraha-bhāṣya and critically examining Xuan Zang’s interpretation and reception of it.
I demonstrate that within Xuan Zang's translation of Asvabhāva's Mahāyānasaṃgraha-bhāṣya, the parataṇtra-lakṣaṇa exhibits a double "dichotomy" structure. Both "vijñapti" and "vijiñāna" are consciousness. The parikalpita-lakṣaṇa is composed of "grāhya" and "grāhaka" and the "parikalpanā" and "parikalpya" under "nāmālambana" are also the parikalpita-lakṣaṇa. The pariniṣpanna-lakṣaṇa is the unchanging tathātā, and is also known as the pure parataṇtra-svabhāva. Samasama of Bodhisattva means "ālambana" and "ālambaka" are both nonexistent. This is called the "already-attained" pariniṣpanna-svabhāva.
To highlight the three natures doctrine in Asvabhāva's teachings, this study employs a textual comparison, utilizing Xuan Zang's translation of Vasubandhu's Mahāyānasaṃgraha-bhāṣya. In Vasubandhu's text, the parataṇtra-lakṣaṇa lacks a "dichotomy" structure. Both "vijñapti" and "vijiñāna" are consciousness and causally related. The parikalpita- lakṣaṇa is "grāhya". The "parikalpya" under "nāmālambana" is also characterized as parikalpita-lakṣaṇa. Samasama of Bodhisattva means the "tathātā" as the "ālambana" and the "jñāna" as the "ālambaka" are like emptiness without "grāhya" and "grāhaka". The "attained" pariniṣpanna-svabhāva negates all vijnapti, implying the elimination of the parataṇtra-svabhāva of "vitatha-vikalpa”.
In the eyes of Xuan Zang, due to the resemblance between the teachings of Asvabhāva's Mahāyānasaṃgraha-bhāṣya and Darmapāla’s propositions in the Cheng Weishi Lun, the Faxiang School has also selectively adapted it. Both texts recognize the parataṇtra-lakṣaṇa as a "dichotomy", agreeing on the parikalpita-lakṣaṇa involving both "grāhya" and "grāhaka". However, in the interpretation of "parikalpya", Asvabhāva and Vasubandhu emphasize "nāmālambana" as the foundation, a point less emphasized in the Cheng Weishi Lun and its commentaries. Hence, it is apparent that Dharmapāla and the Faxiang School emphasize the significance of bīja more strongly than Asvabhāva by equating "parikalpya" and "ālambana pratyaya". Furthermore, given the substantial divergence in the "dichotomy" structure between Dharmapāla and Asvabhāva, their views on the realization of the pariniṣpanna-svabhāva also significantly differ. |
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| Table of contents | 第一章 導論 1
一、文獻回顧 2
二、研究目的 8
三、研究方法 9
四、論文結構 12
第二章 漢譯無性《攝論釋》對法相宗的重要性 13
一、《成唯識論》注釋書引用經論的普遍概況 15
二、《成唯識論》注疏對「世親」和「無性」的引用情況 17
三、《成唯識論》注疏對「無性」的引用分佈 26
四、《成唯識論》注疏對「無性」的單獨引用 29
五、小結 33
第三章 玄奘譯《攝論釋》與法相宗思想 35
一、界 42
二、生因與引因 48
三、相與見 53
四、三性說 60
五、八識與四智對應 92
六、小結 98
第四章 結論 103
一、依他起相 103
二、遍計所執相 104
三、圓成實相 104
四、界 105
五、生因與引因 105
六、八識與四智對應 106
參考文獻 109
表目錄
表1 《成唯識論》注疏提到的重要經典及次數 15
表2 《成唯識論》注疏提到的重要論典及次數 16
表3 《成唯識論》注疏提到的重要瑜伽行派論師名稱及次數 17
表4 《成唯識論》注疏對無性《攝論釋》的引用分佈 28
表5 世親釋和無性釋內文字數及偈頌數統計 40
表6 世親釋和無性釋對「界」的說明 45
表7 世親釋和無性釋對種子「能生」及「能引」的說明 50
表8 世親釋和無性釋對「唯識無義」的說明 56
表9 世親釋和無性釋對「依他起相」的說明 63
表10 世親釋和無性釋對「遍計所執相」的說明 67
表11 世親釋和無性釋對「能遍計」和「所遍計」的說明 71
表12 世親釋和無性釋對「圓成實」的說明 77
表13 世親釋和無性釋對「轉依」的說明 81
表14 世親釋和無性釋對「悟入圓成實性」的說明 86
表15 世親釋和無性釋對「四智」的說明 94
圖目錄
圖1 《攝論本》與二《釋》內文字數及偈頌數量統計 40 |
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| Hits | 7 |
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| Created date | 2024.08.29 |
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| Modified date | 2024.08.29 |
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