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論原始佛教到初期大乘空義發展的轉折=Exploring the Turing Point From The Primitive |
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蘇愷悌 (著)=Su, Kai-ti (au.)
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| Date | 2014 |
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| Pages | 126 |
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| Publisher | 國立東華大學 |
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| Publisher Url |
http://www.ndhu.edu.tw/bin/home.php?Lang=zh-tw
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| Location | 花蓮縣, 臺灣 [Hualien 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 | 國立東華大學 |
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| Department | 中國語文學系 |
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| Advisor | 吳冠宏 |
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| Publication year | 102 |
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| Keyword | 中道空觀=middle view and empty concept; 法有我空=selflessness of person; 法空人空=selflessness of phenomena; 性空幻有=the emptiness of nature and illusory existence; 緣起性空=the origin and nature emptiness |
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| Abstract | 本論文著眼於印度佛學的空義發展，論證自原始佛教起，歷經部派佛教特別是說一切有部，乃至大乘初期佛學空義發展上的轉折，主要有以下三大面向：一、從原始佛教的中道空觀發展至說一切有部「法有我空」，二、訶離跋摩所造《成實論》破斥有部的主張，轉化為「法空」的思想，三、初期大乘般若經論對「法空」思想的不同開展，重視觀般若慧與菩薩道的修持，不是像《成實論》分為世俗諦與第一義諦而論。
佛陀重視離苦樂二邊之中道實相，思惟十二因緣說明有情世間一切皆苦與自性空之理，從緣起法則契入空性思考，證成「緣起性空」之說，此為佛教重要的共理，一直到大乘初期的般若經論都會從緣起法來論空。原始佛教時期，認為色、受、想、行、識等五蘊是非我、非我所、不可取著的，然而後來的說一切有部卻以「法體實有，法用生滅」之觀點，論五蘊積聚的法為實有，而由其組成的世俗補特伽羅我是複合物，所以是空無的。《成實論》破除說一切有部主張「三世實有，法性恆住」的主張，轉地、水、火、風四大為色、香、味、觸之四塵，以此提出「法空」的思想，是故《成實論》主張之學說為「法空人空」。而大乘初期般若經論在「法空人空」基礎上又開展為「性空幻有」與「中道空觀」，論述語言多屬否定敘述的遮詮法，目的在於打破凡夫眾生的顛倒妄見，觀般若慧以證得無上究竟真理。
整體而言，佛教為使眾生解脫輪迴，出苦、離苦而談論空義，後來則開展為般若智慧的發用，著重修持般若波羅蜜法門的解行並重。
The thesis focuses on the development of emptiness in the Indian Buddhism,demonstrating from the primitive Buddhism, to Sectarian Buddhism, especially forSravastivada, and to the turning point on the development of emptiness in the earlyMahayana Buddhism, mainly including three dimensions: i. From the development ofmiddle view and empty concepts in the primitive Buddhism to "selflessness ofperson" of Sravastivada. ii. Harivarman made "Satyasiddhi Shastra" to break throughthe proposition of Sravastivada into the thought of "selflessness of phenomena." iii. Inthe early Mahayana Buddhism, the Perfection of Wisdom Sutra had different conductsfor the thinking of "selflessness of phenomena," focusing on the practice of “panna”
and Bodhisattva concepts, unlike "Satyasiddhi Shastra" in which conventional realityand absolute truth were divided.
Buddha focused on the middle view reality of forgetting the sorrows and joy,thinking about twelve dependent originations to explain everything in the sentientworld was a sorrow and the reason of selflessness of person. From the origin rules toemptiness thoughts, "the origin and nature emptiness" was justified, which was animportant common reason of Buddhism. Until the Perfection of Wisdom Sutra in the early Mahayana Buddhism, emptiness was explored from the origin rules. In the original Buddhist period, it was thought that the Five Aggregates, namely concrete, feeling, perceptions, formations, and consciousness, were non-self and could not be achieved. Then, in Sravastivada, from the viewpoint of "Dharma with entity and Dharmawith birth and death," explored the Dharma of the Five Aggregates was entity and the secular puggala composed by the Five Aggregates was a complex and thus emptiness. "Satyasiddhi Shastra" break through the proposition "all phenomena in the
three times truly exist and Dharma was constant"of Sravastivada, transforming earth, water, fire, and wind into concrete, smell, taste, and touch, by which the thought of "emptiness" was proposed. Therefore, the theory "Satyasiddhi Shastra" advocated was
"selflessness of phenomena." In the early Mahayana Buddhism, on the basis of "selflessness of person and phenomena," the Perfection of Wisdom Sutra developed into the "middle view and empty concept," with the language using the negative narrative interpretation method, in which the purpose was to break reversed misunderstanding of ordinary persons to have the wisdom to achieve the supreme ultimate truth.
Overall, Buddhism makes beings release from reincarnation, forgetting the sorrows, and talking about emptiness. Later, highest wisdom is developed, focusing on practicing the unity of knowledge and action of Prajna Paramita Famennian. |
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| Table of contents | 第一章 緒論
第一節 研究動機與目的 1
一、研究動機 1
二、研究目的 3
第二節 文獻檢討 4
第三節 研究方法與步驟 8
一、研究方法 8
二、研究步驟 13
第四節 研究大綱 14
一、作為佛學共理之原始佛教的「緣起性空」 15
二、說一切有部的學說主張及其發展 16
三、初期大乘經論中的「性空幻有」與「中道空觀」 16
四、結論 19
第五節 預期研究成果與參考文獻資料 20
一、預期研究成果 20
二、參考文獻資料 20
第二章 作為佛學共理之原始佛教的「緣起性空」 27
第一節 論證空義的起點：苦意識 28
第二節 自性空：十二因緣中的苦與空 29
一、總述緣起法 29
二、分論十二因緣 33
三、緣起法則透顯「空」的精神內涵 37
第三節 緣起性空與解脫道 40
一、十二因緣蘊含的中道空觀 40
(一) 苦、無常、無我、空 43
二、中道空觀是為出離苦難、證得解脫――三十七道品 49
第四節 結語 51
第三章 說一切有部的學說主張及其發展 53
第一節 說一切有部主張法有我空 53
一、法體實有，法用生滅 54
二、補特伽羅假有空無 57
第二節 《成實論》對治說一切有部的主張 60
第三節 破除法有，論證「法空」的關鍵――轉四大為「四塵」 61
第四節 次第契入三空――假名空、法性空、泥洹空 65
一、假名空、法性空、泥洹空旨趣與證觀方式的不同 65
二、空性思想的應用 68
三、與說一切有部看法的比較 69
第五節 由漸入的次第法門修持空義 71
一、區分俗數法與勝義二諦 71
二、《成實論》與初期大乘般若學論空性涅槃之不同 74
第六節 結語 75
第四章 初期大乘經論中的「性空幻有」與「中道空觀」 77
第一節 由無我、無常來說空――緣起性空 78
第二節 棄我執與法執――諸法皆空 88
一、從聲聞乘的「法空」思想轉折 88
二、性空幻有 90
三、中道空觀 94
第三節 空的實踐法門與菩薩道――般若波羅蜜 98
第四節 般若經論特有的詮解「空」義表現方式――遮詮法 104
一、《金剛經》的三句論法 105
二、龍樹「八不中道」的雙邊否定 108
三、僧肇統攝肯定與否定兩面論空的詮說方式 110
(一) 《肇論》中否定敘述的遮詮法 110
(二) 《肇論》兼及肯定敘述的正面詮說 112
第五節 結語 114
第五章 結論 115
參考書目 121 |
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| Hits | 605 |
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| Created date | 2016.08.12 |
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| Modified date | 2016.08.12 |
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