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佛智的認知模型初探：四分說在佛智上的困難及探索=The Preliminary Study of the Cognitive Model of Buddha’s Wisdom: the Difficulty and Research of Four Aspects on Buddha’s Wisdom |
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| 著者 |
釋則生 (著)=Ze-sheng Shi (au.)
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| 掲載誌 |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| 巻号 | n.29 |
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| 出版年月日 | 2017.06 |
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| ページ | 35 - 106 |
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| 出版者 | 圓光佛學研究所=Yuan Kuang Buddhist College |
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| 出版サイト |
http://www.ykbi.edu.tw/
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| 出版地 | 桃園縣, 臺灣 [Taoyuean 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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| キーワード | 根本智=priori wisdom; 後得智=posteriori wisdom; 變相觀空=transforming forms and observing emptiness; 真俗並觀=witnessing both absolute and conventional truth; 自證分=self-witnessing aspect (self-cognition) |
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| 抄録 | 佛智真俗並觀是以無能所的方式和有能所的方式證悟諸法二諦。根本智對諸法的勝義諦的證知沒有能所二現，後得智對於諸法的認知帶有能所二現。
唯識學內部對於後得智是否變現觀空意見不一，漢傳唯識通常認為後得智只能變帶真如的影像觀真如。根本智不是變帶而緣真如，安立為親證真如。若是後得智以真如作為本質境，變帶本質境的影像而緣。這樣，後得智就不是親證諸法的世俗諦。佛就只能親證諸法的勝義諦，如此就不能承許佛親證諸法。後得智帶有能所的方式觀空，所觀之空似應承許為真正的空性，只是現有能所對立感。
由於根本智的見分和後得智的見分同是佛智的見分，只是分攤到根本智和後得智上，而區分為根本智的見分和後得智的見分。佛的後得智以見分緣根本智意味著佛智的見分緣見分及能緣自證分，這在四分說中是不允許的。一個解決方案是承許根本智無見分，承許根本智以自證分或和證自證分證知真如。佛的第八識顯現佛的根身、淨土屬於隨因緣勢力變，安立為佛的第八識的相分仍然成立。佛智的後得智緣境安立挾帶，不安立為變帶，如此可以安立佛親證諸法。
Buddha uses two ways, non-dualistic subject & object and dualistic subject & object, to observe both absolute truth and conventional truth. Priori Wisdom witnesses absolute truth of all dharmas without the manifestation of subject & object, and posteriori wisdom cognizes all dharmas with the manifestation of subject & object.
Scholars on vijñaptimātratāology have not yet reach to a common idea that whether posteriori transforms form and observes emptiness. Han Buddhist scholars on vijñaptimātratāology normally think that posteriori only can transform and take suchness’s image to observe suchness. Priori wisdom do not transform and take (suchness’s image) to cognize suchness, and establishes closed witness suchness. If posteriori wisdom takes suchness as essential object and transforms and takes the image of essential to cognize, posteriori would not be the conventional truth of closely witnessing all dharmas, so Buddha could only closely witness the absolute truth of all dharmas. If so,Buddha would not be admitted to closely witness all dharmas.
Posteriori uses the way of dualistic subject & object to observe emptiness which seemingly should to be admitted as real nature of
emptiness, only have the feeling of opposite of subject and object. because either the subjective view of priori wisdom or the subjective view of posteriori wisdom is the subjective view of Buddha’s wisdom, as which be shared by priori wisdom and posteriori wisdom, and becomes the subjective view of priori wisdom and the subjective view of posteriori wisdom. When Buddha’s posteriori wisdom takes subjective view to observe priori wisdom, that means the subjective view of Buddha’s wisdom observe subjective view and subjective selfwitnessing aspect, that do not be allowed in the theory of four aspects.One solution is to admit that priori wisdom has no subjective view, and allow self-witnessing aspect or rewitnessing aspect witnesses suchness. Faculties and body transformed by the ālaya-vijñāna of Buddha is the transformation of the power of following causes and conditions, which is still reasonable when it be established as he ālaya-vijñāna of Buddha. If the object observed by posteriori wisdom of Buddha is established as bringing forms, not transforming forms, it is possible for Buddha to closely witness all dharmas.
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| 目次 | 摘要 35
前言 40
一、佛智的安立 41
(一) 佛智通達自境的兩種方式 42
(二) 真俗並觀方式的不同觀點 44
二、後得智變相觀空與否的問題 46
(一) 四智心品後得智的情況 47
(二) 真如作為本質境的辨析 51
(三) 真如是否可以作為疏所緣緣 54
三、根本智和後得智的識境關係 58
(一) 除遣遍依二性證圓成實性 60
1. 遮破遍計所執與除遣依他起性相輔相成 62
2. 根本智如何證根本智的真如 66
(二) 依唯識觀的實踐辨析 70
1. 從《大乘入楞伽經》揭示的修法考察 71
2. 從論典中揭示的修道次第考察 75
四、從真俗並觀理解佛智通達佛智 81
(一) 承許外境有與否對真俗並觀的安立 81
(二) 真俗並觀中二智的運作 89
結語 96
主要參考文獻 104
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| ISSN | 16086848 (P) |
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| ヒット数 | 502 |
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| 作成日 | 2018.03.19 |
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| 更新日期 | 2018.03.19 |
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