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《唯識三十頌》與《成唯識論》的阿賴耶識思想=The Theory of Alaya-vijnana as Presented in the Trimsilavijnaptikarika and the Vijnaptimatratasiddhi-sastra |
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| 著者 |
吳汝鈞 (著)=Ng, Yu-kwan (au.)
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| 掲載誌 |
正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
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| 巻号 | n.60 |
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| 出版年月日 | 2012.03.25 |
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| ページ | 121 - 190 |
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| 出版者 | 正觀雜誌社 |
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| 出版サイト |
http://www.tt034.org.tw/
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| 出版地 | 南投縣, 臺灣 [Nantou hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為中央研究院文哲所特聘研究員 |
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| キーワード | 識轉變=vijbana-parinama; 詐現=pratibhasa; 種子=bija; 轉識成智=transformation of vijbana; 解脫=salvation; 世親=Vasubandhu; 《唯識三十頌》=Trijwikavijbaptikarika; 護法=Dharmapala; 《成唯識論》=Vijbaptimatratasiddhi-wastra |
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| 抄録 | 《唯識三十頌》是世親所寫，簡明地表明唯識學的綱領，《成唯識論》則是護法對這部綱領書的解釋與發揮。二書都非常重視阿賴耶識的思想。這裡的扼述，是就二書一齊說。在這方面，作者提出三點。第一，識具有濃厚的心理學上的情執的意味，更有存有論方面的旨趣，阿賴耶識尤其是這樣。它自己先分裂出相分做為對象，自身則以見分作為主體對相分加以執持，視之為具有獨立自在性。這便是所謂”轉變”或”詐現”，護法的說法特別精細，超過在此之前的一切唯識學的文獻。第二，以種子來說一切事物的潛在狀態，它是經驗的性格，潛藏在阿賴耶識中，遇到足夠的條件便會現行，成就存在世界的事物。護法在這方面，提出非常精密而確定的說法，也超越前賢。第三，阿賴耶識有濃厚的宗教解脫性格：轉依。具體地說，是所謂轉識成智：轉八識唯四智。特別阿賴耶識轉為大圓鏡智，奠定覺悟成佛的基礎。
The Trijwikavijbaptikarika written by Vasubandhu was a refined but pivotal work in Yogacara Buddhism, and the Vijbaptimatratasiddhi-wastra of Dharmapala was its sophisticated and comprehensive commentary. Both treatises laid significant emphasis on the alaya-vijbana, or storehouse of consciousness. In the stndies of these two important works, the author achieved three main points. First, the vijbana or consciousness is deeply psychological and soteriological in nature, rather than cognitive as commonly known. Second, the vijbana also works in the cosmological dimension in the form of changing or seeming appearing Dharmapala’s delineations on this point should draw our intention in particular, which far more exceeded those of his predecessors. Third, Dharmapala most positively spoke of the potentiality of all things in terms of bija or seeds which reside in the alaya-vijbana. When all conditions are fulfilled, the seeds will mature and appear as phenomena. Fourth, the alaya-vijbana functions on the dimension of salvation. It is the basis of spiritual transformation, the delusive vijbana being changed into the pure and taintless jbana or wisdom.when the transformation reaches profound maturity, complete enlightenment of sentient beings will be attained.
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| 目次 | 一、《唯識三十頌》與《成唯識論》的文獻學背景 123
二、《唯識三十頌》及《成唯識論》中的阿賴耶識說 126
三、全文總結 185 |
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| ISSN | 16099575 (P) |
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| ヒット数 | 2314 |
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| 作成日 | 2012.12.28 |
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| 更新日期 | 2017.09.06 |
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