室利佛滅佛學對藏傳佛學的影響：金洲法稱、阿底峽與空有之爭=The Impact of Malay-Śrīvijayan Buddhism on Tibetan Buddhism: The Śūnyatā-Bhāva Debate between Dharmakīrti of Suvarņadvīpa and Athīśa
回顧與前瞻馬來西亞佛教：第一屆馬來西亞佛教國際研討會論文集=Retrospective and Perspective of Malaysian Buddhism: Proceeding of the 1st International Conference on Malaysian Buddhism
Petaling Jaya, Selangor, Malaysia [八打靈再也, 雪蘭莪州, 馬來西亞]
資料類型
會議論文=Proceeding Article
使用語言
中文=Chinese
摘要
本文旨在重建以「金洲法稱」為代表的晚期室利佛滅佛學及其對今日藏傳的影響佛學的影響之史實。約在6-1024年間，室利佛逝繁衍一位著名的印度和東南亞等地的唯識宗大師法名（Dharmakīrti of Suvarņadvīpa），吸引了包括於1013-1025年間來學炊的印度學僧阿底峽(Athīśa)等人。阿底峽在這裡所學的“菩提心”與“一切大乘深法”，共同構成他個人的《菩提道燈》一書的思想重構，也因1042年受邀前往西藏弘法13年而下世藏傳世佛學的基本教義與特徵，其影響固非同小可。 然而，在金洲法稱和阿底峽結果後來藏傳佛學大師之間，卻充滿了一種所謂「空、有」的教義之爭，原因是普遍對大乘佛學的智慧是「唯識見」還是「中觀見」總是有不同的堅持和意見之故。
This paper aims to reconstruct the philosophical history of Buddhism in the late Śrīvijaya and its impact on Tibetan Buddhist philosophy. During the years 986 to 1024, Śrīvijaya was a famous Buddhist centre by the effort of Dharmakīrti and fascinated many to study there, including the Bengal prince, Athīśa for his 12-year programme, from 1013 to 1025. The impact of Śrīvijayan Dharmakīrti’s philosophy was further deepened by Athīśa when he was invited by Tibet’s king to promote Buddhist teaching on the region. In spite of the well reception of Dharmakīrti’s philosophy, however, his Yogācāra-based Mahayana Buddhism was an area of dispute between Athīśa and his Tibetan Buddhist pupils of Mādhyamika-based Mahayana Buddhism.
