Paramārtha; Jiexing Mahāyānasaṃgrahabhāṣya; Vasubandhu; religion and theology; Philosophy; Awakening of Faith; Awakening of Faith (Qixin lun); Buddhism; Yogacara; Tathagatagarbha
摘要
This dissertation argues that the Yogâcāra Buddhism transmitted by the Indian translator Paramârtha (Ch. Zhendi 真諦) underwent a significant transformation due to the influence of his later Chinese interpreters, a phenomenon to which previous scholars failed to paid enough attention. I begin with showing two contrary interpretations of Paramârtha's notion of jiexing 解性. The traditional interpretation glosses jiexing in terms of "original awakening" (benjue 本覺) in the Awakening of Faith and hence betrays its strong tie to that text. In contrast, a contrary interpretation of jiexing is preserved in a Dunhuang fragment Taishō No. 2805 (henceforth abbreviated as T2805). The crucial part of this dissertation consists in demonstrating that T2805 and the Awakening of Faith represent two competing lineages of the interpreters of Paramârtha. The first clue is that modern scholars have voiced objection to the traditional attribution of the Awakening of Faith to Paramârtha. In addition, I discovered that striking similarities exist between T2805 and Paramârtha's corpus with respect to terminology, style of phrasing, and doctrine. I further draw attention to the historical testimonies about two different doctrinal views held by Paramârtha's interpreters. Therefore, I argue that there were two lineages in the name of Paramârtha's disciples around 590 CE: the indirect lineage interpreted Paramârtha through the lens of the Awakening of Faith; and the direct lineage—represented by T2805—preserved Paramârtha's original teachings but died out prematurely. Later Chinese Buddhist tradition mistakenly regards the indirect lineage as Paramârtha's true heir and attributes the Awakening of Faith to Paramârtha. This implies that Paramârtha may have agreed with Xuanzang 2T5c (600–664) much more than scholars used to assume. For example, Xuanzang's characterization of the notion of "aboriginal uncontaminated seeds" looks very similar to how Paramârtha depicts jiexing. It also implies that we should distinguish the strong sense of the notion of "tathāgatagarbha" in the Awakening of Faith from its weak sense. The fact that even Vasubandhu endorses the weak sense of "tathāgatagarbha" strongly challenges the received wisdom that Yogâcāra and Tathāgatagarbha were two distinct and antagonistic trends of thought in India.
目次
Abstract iii Table of Content v List of Tables and Figures xii Acknowledgement xiii Abbreviations xvii Dedication xviii Introduction 1 0.1 Yogâcāra and Tathāgatagarbha as Two Competing Traditions 1 Yogâcāra Tradition (Acquired Gnosis) v.s. Tathāgatagarbha Tradition (Inherent Gnosis) 2 Paramârtha's Life and Work in China 4 0.2 The Traditional Image of Paramârtha and Its Problems 7 The Traditional Image of Paramârtha 7 The Traditional Interpretation of Jiexing: Jiexing [equals] "Original Awakening" 9 Problematizing the Traditional Image of Paramârtha 11 0.3 Toward a New Image of Paramârtha: Methodological Considerations 13 Situating My Dissertation in the Study of Religion 17 Difficulties with Reconstructing the Original Teachings of Paramârtha 21 (A) Reconstructing from Indian Sources with the Help of Chinese and Tibetan Sources? 21 (B) Reconstruction from Later Testimonies? 25 A New Approach to the Study of Paramârtha 27 0.4 Review of Previous Scholarship: Three Dubious Assumptions 30 (1) The Awakening of Faith Was Related to Paramârtha in a Certain Way 30 (2) Paramârtha Stood Against Xuanzang 34 (3) Yogâcāra and Tathāgatagarbha Are Two Distinct and Antagonistic Traditions 36 The Internal Diversity of Yogâcāra 39 More Than One Kinds of Tathāgatagarbha Thought 40 The Unawareness of the Heterogeneity of the Shelun Masters 41 Other Related Studies of Paramârtha and of the Sixth Century Chinese Buddhism 44 0.5 Outline of Chapters 48 Chapter 1. Two Competing Readings of the Notion of Jiexing 52 1.1 The Initial Passages on Jiexing 52 Shelun Jiexing Passage (1) 53 Shelun Jiexing Passage (2) 54 The Relation between the Two "Shelun Jiexing" Passages"? 54 Ui 's Interpretation of Jiexing 56 1.2 The Genealogy of our Current Understanding of Jiexing 62 (1) The First Stage: Jiexing Identified with the "Original awakening" 62 Dasheng qixinlun yishu 大乘起信論義疏 by Tanyan (516-588) 62 Jingying Huiyuan 淨影慧遠 (523-592) 65 Dasheng zhiguan famen 大乘止觀法門 67 She dasheng lun chao 攝大乘論抄 72 Jizang 吉藏 (549-623) 74 (2) The Second Stage: Two Kinds of "Original Awakening" 75 Faxiang School: Wǒnch'ǔk 圓測 (613-696) 76 Huayan School: Wǒnhyo 元曉 (617-686) 79 (3) The Third Stage: Return to the First Stage 81 Huayan School: Fazang 法藏 (643-712) 82 Faxiang School: Tunnyun 遁倫 (active around 700?) 84 1.3 "Permanence Reading" (Awakening of Faith) vs. "Impermanence Reading" (T2805) 86 The Implications of Reading Jiexing as "Original Awakening" 86 The "Permanence Reading" of Jiexing 90 1.4 An Alternative Reading of Jiexing Suggested by T2805 90 T2805 Jiexing Passage (1) 91 T2805 Jiexing Passage (2) 92 Kimura's Study of Jiexing in T2805 94 Preliminary Observation of Jiexing in T2805 95 Impermanence Reading of Jiexing 96 The Testimonies for the Impermanence Reading of Jiexing 97 Zhiyi 智顗 (538-597) 99 Zhaolun shu 肇論疏 100 1.5 Conclusion 103 Chapter 2. Doubts about the Connection between the Awakening of Faith and Paramârtha 105 2.1 The Early Reception of the Awakening of Faith 105 2.2 The Inconsistency among the Chinese Buddhist Catalogues 108 2.3 Three Claims Made regarding the Provenance of the Awakening of Faith 111 (A) Hirakawa: Paramârtha Translated the Awakening of Faith 111 Regarding the Doubt Cast by the Fajing lu 111 Regarding the Terminological Differences between the Awakening of Faith and other works by Paramârtha 112 The Awakening of Faith was Based on Indian Scriptures 113 (B) Mochizuki, Takemura: Paramârtha Had Nothing to Do with the Awakening of Faith 114 Mochizuki 115 The Terminological Differences between the Awakening of Faith and Paramârtha119 Strengthening Mochizuki's Arguments: Takemura's Observations 121 (C) Kashiwagi, Yoshizu: the Awakening of Faith is connected with Paramârtha, although he m
