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地論南北道研究=A study on the Thought of the Di-lun South and North Schools |
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周信華 (撰)=Jou, Sinn-hwa (compose)
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| Date | 2014 |
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| Pages | 147 |
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| Publisher | 華梵大學 |
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| Publisher Url |
http://www.hfu.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 | 華梵大學 |
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| Department | 東方人文思想研究所 |
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| Advisor | 陳娟珠 |
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| Publication year | 102 |
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| Keyword | 世親=Vasubandhu; 《十地經論》=“Dasabhumi-vyakhyana”; 地論學派=the Di-lun School; 地論師=the Di-lun master; 阿黎耶識=Alayavijnana |
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| Abstract | 地論學派根源於世親釋論的《十地經論》，是中國佛學史中，研究並弘傳唯識觀點的前驅。本論文依據文獻記載及前人相關研究，進一步探討地論學派的南北二道，得到以下幾點結論：第一、《十地經論》因為論說客觀、重視實踐、提到當時新興的唯識思想、及北魏朝廷的重視，在譯出後即造成一股研習風氣，遂有地論師的產生。然而地論學派分裂為南北二道，是因為《十地經論》是世親轉歸大乘初期時的不成熟作品、該論中未詳述諸識間的關係、菩提流支和勒那摩提二人及其弟子，因不同的師承體系而見解互異之故。而地論南北二道的地理劃分，是以洛陽御道來區別，不是源於相州。第二、《十地經論》的譯者，以崔光序文的記載最為正確。其中佛陀扇多及慧光二人，皆有參與譯場翻譯。因為地論學派無專宗寺院、組織制度、宗袓道統傳承意識，並不符合中國佛教對「宗派」的看法，應名之為「學派」。第三、《十地經論》以第八識為淨識，亦以第八識為妄識，兼有二種說法。南道學派認為第八識有二義：阿摩羅識是真如，阿梨耶識則受到無明所障蔽。而佛性是本有，主現常說。阿陀那識是第七識，妄境由阿陀那識所生，阿陀那識及前六識又是由阿梨耶識所產生。地論北道學派以第八識為妄識，此妄識再生其他妄識，去此前後二妄後，始得證第九法性真如，故說佛性始有，是當常說。南北二道學說的差異，可分為三方面：依持說、佛性說及判教說。所以南北二派的界限，不是用阿賴耶識染淨就可以清楚劃分的。第四、南道為地論學派的正統。北道學派不及南道學派興盛，除了得不到政治地位上的優勢，而且人才凋零，加上學說與攝論學派相似卻又不及其縝密，故北道地論師多轉學《攝論》，亦有轉學《毗曇》《大智度論》者。南道地論師，則感於該學派的心意識說並未澈底，而欲以《攝大乘論》來補充。在兼學《攝大乘論》下，乃有攝論化的論釋，亦有轉習《攝大乘論》者。地論學派和華嚴宗學說同源，因為《十地》是《華嚴》的一品，故地論學說是《華嚴》體系中的一部分。地論學派因華嚴宗興起而式微，為華嚴宗所統攝，逐漸煙滅。至盛唐時，已無地論師的存在。
The Di-lun School was established based on the writings of Vasubandhu "Dasabhumi-vyakhyana"，It is the first in the history of Chinese Buddhism comes Yogacara and Vijnanamatravada Thoughts of the School, showing its importance. This article based on the literature and previous studies to further explore the Di-lun School of North and South two Schools, get the following conclusions：First, "Dasabhumi- vyakhyana" because the objective reasoning, emphasis on practice, and discusses the then emerging Vijnanamatravada ideas, translated later, together with the Northern Wei Dynasty regime's attention, then there is the Di-ilun master production. And the Di-lun School split into North and South two Schools, because "Dasabhumi-vyakhyana" is written by Vasubandhu immature early works, the works did not elaborate on the relationship between the various Vijnana. And Bodhiruci and Ratnamati both of these scholars, because different apprentice system and produce different insights. Furthermore the Di-lun North and south two Schools differences are based in Luoyang road used only by emperor to distinguish, not based Xiang Zhou. Second, "Dasabhumi- vyakhyana" translator to CuiGuang preface describes the contents of the most correct.Which Buddhasanta and HuiGuang duo, there are translations in translation workshop. Because the Di-lun School No Special cases of the temple, without the organization system, no doctrine continues, so does not meet the definition of Chinese Buddhism sect, called the school of sought should take the name. Third, "Dasabhumi- vyakhyana" both to the eighth vijnana as Amalavijnana and Vitatha two kinds of view.The Di-ilun south school is considered the eighth vijnana Alayavijnana, but really as Bhutatathata, just blinded by Avidya. The Buddha Nature is itself having, is now already have. Adanavijnana is the seventh vijnana. A-santa-bhava is generated by the Adanavijnana. Adanavijnana and mano-vijnana is generated from Alayavijnana. The Di-lun north school is the eighth vijnana as Vitatha. This Vitatha have other Vitatha. After removing about two Vitatha may only adhigama ninth Dharmata and Bhutatathata. So buddha-gotra is only after the practice, only the future. But the North and south two Schools boundaries, including the Buddha said, apostasy that rely say so, is not used alone Alayavijnana pollution, clean can be distinguished. Fourth, South Road School the Di-lun South School is orthodox, the Di-lun North School had no political advantage, the lack of talent, and doctrines and Mahayana-sajparigraha-wastra School likeness but not detailed enough, so the Di-lun North School there is a change master to learn "photo of" "Mahayana-samgraha", there is a change to learn "Samyuktābhidharmahridaya" or "Mahaprajnaparamita-upadesa-sastra". The Di-lun south school, felt that the school citta and manas and vijnana argument did not thoroughly, you want to use the "Mahayana- samgraha" to be supplemented. Some also learn "Mahayana-samgraha", there is a change to learn "Mahayana-samgraha" persons. The Di-lun School and Hua-yen Buddhism doctrine from the same source, but "Dasabhumika Sutra" yes "Buddha |
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| Table of contents | 誌謝 Ⅰ
摘要 Ⅲ
ABSTRACT Ⅴ
目錄 Ⅶ
第一章 緒論 1
第一節 研究動機、目的 1
一、研究動機 1
二、研究目的 2
第二節 研究方法、章節安排 4
一、研究方法 4
二、章節安排 6
第三節 文獻探討 8
一、《十地經論》的漢譯 8
二、地論宗與地論學派的差異 10
三、地論南北道的分裂 12
四、地論南北道在地理上的劃分 16
五、地論南北道的差異 17
第二章 地論學派的思想淵源 19
第一節 《十地經》的思想 20
一、《十地經》與《華嚴經》 20
二、十地與十度 22
三、三界唯心 25
第二節 《十地經論》的思想 28
一、《十地經論》的著作 28
二、《十地經論》的思想及影響 30
第三節 《十地經論》的漢譯 36
一、合譯說 37
二、分譯說 41
三、分譯的差異 46
第三章 地論學派的成立 49
第一節 地論學派及地論師的產生 51
一、政治因素 51
二、思想因素 52
第二節 地論宗與地論學派的差異 55
一、地論宗 56
二、地論學派 60
第四章 地論南北道的分裂 65
第一節 地論南北道的劃分 69
一、劃分南北道的原因 69
二、地理上的劃分 73
第二節 地論南北道的差異 78
一、地論北道學派 85
二、地論南道學派 87
第五章 地論學派的流傳 95
第一節 地論師的傳承 97
一、北道地論師 97
（一）菩提流支 97
（二）道寵 99
（三）志念 101
二、南道地論師 102
（一）勒那摩提 102
（二）慧光 103
（三）法上 106
（四）道憑 109
（五）靈裕 110
（六）淨影寺慧遠 112
第二節 地論學派與華嚴宗 117
第三節 地論學派與攝論學派 123
第六章 結論 127
參考文獻 135
一、叢書（依作者姓氏筆劃排列） 135
二、原典（依經名筆劃排列） 135
三、專書（依作者姓氏筆劃排列） 140
四、期刊論文（依作者姓氏筆劃排列） 144
五、學位論文（依作者姓氏筆劃排列） 146
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| Hits | 275 |
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| Created date | 2016.08.12 |
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| Modified date | 2023.04.14 |
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