|
|
|
 |
|
|
|
|
|
|
從三性的批判談清辨對無分別智的主張=Interpreting the Non-Conceptual Wisdom from Bhaviveka's Criticism of the Theory of Three Natures |
|
|
|
| Author |
林恕安 (著)=Lin, Shu-an (au.)
|
|---|
| Source |
正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
|
|---|
| Volume | n.89 |
|---|
| Date | 2019.06.25 |
|---|
| Pages | 137 - 179 |
|---|
| Publisher | 正觀雜誌社 |
|---|
| Publisher Url |
http://www.tt034.org.tw/
|
|---|
| Location | 南投縣, 臺灣 [Nantou hsien, Taiwan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 中文=Chinese |
|---|
| Note | 作者單位:政治大學宗教所博士。Ph.D. in Religion,National Chengchi University. |
|---|
| Keyword | 清辨=Bhaviveka; 無分別智=non-conceptual wisdom; 三性=trisvabhava; 真如=tattva |
|---|
| Abstract | 清辨(Bhaviveka,500-570A.D.)認定活躍於六世紀，與當時最負盛名的瑜伽行派學者護法(Dharmapala,530-561A.D.)、安慧(Sthiramati,510-570A.D.)等同時代。他承襲者中觀一貫否定的路徑而認為即使對於「勝義空」這樣的概念也不可執實，方能達到遠離二邊的中道；然而與清辨對辨的瑜伽行派不但認為「無分別智」以真如(tattva)作為對象，且「無分別智」也是修行要達到的境地。雖然兩派的爭論已經有一些相關的研究，但對於清辨如何看待無分別智的部分則較少著墨。由於無分別智的樣態不可能脫離各自的修證脈絡，本文將從三性(trisvabhava)的對辨說明清辨對無分別智的詮釋與主張，既然他不承認真如所緣，是否也因此主張無分別智不存在?但如果他主張無分別智存在，則無分別智認知的對究竟又會是什麼呢?
Bhaviveka(500-570A.D.) is considered an active figure of the sixth century and a contemporary among the likes of Yogacara scholars such as Dharmapala(530-561A.D.) and Sthiramati(510-570A.D.),etc. He inherited the way of Madhyamaka that persistently negates any proposition in the ultimate truth. Therefore,even emptiness cannot be considered as an inherent existence such that the Middle deviating from two extremes can be truly achieved. However, his opponent,the Yogacara School not only considers non-conceptual wisdom itself which the practitioner needs to achieve. Although some research addresses the argument between Bhaviveka and the Yogacara School ,but there is not much related to Bhaviveka's thought on the non-conceptual wisdom. This paper will start with Bhaviveka's criticism on the theory of three natures(trisvabhava)in the Chapter 5 of Madhyamakahrdayakarika and will explore Bhaviveka's interpretation of non-conceptual wisdom. Since he does not agree to treat tattva as the object of non-conceptual wisdom, the question persists whether he considers that non-conceptual wisdom does not exist either. If he thinks that non-conceptual wisdom does exist, then what would the object of it be? |
|---|
| Table of contents | 摘要 137
一、前言 139
二、中觀與唯識看待勝義的趨入方式 141
1.對圓成實的批判 143
A.有對境就不成無分別智 143
B.無分別智存在的適切性 151
2.對遍計所執的批判 154
A.違反世間極成 154
B.若不先承許世間境，則無修證可談 155
3.對於依他起的批判 161
三、說明無分別智 164
四、結論 168
參考文獻 174 |
|---|
| ISSN | 16099575 (P) |
|---|
| Hits | 901 |
|---|
| Created date | 2019.09.17 |
|---|
| Modified date | 2019.09.20 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
