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窺基《說無垢稱經疏》的疏解架構初探=The Interpretation Structure in Kuiji’s Commentary of Vimalakīrti Nirdeśa Sūtra |
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竇敏慧 (著)=Tou, Min-hui (au.)
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| Source |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
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| Volume | n.27 |
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| Date | 2017.03 |
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| Pages | 119 - 140 |
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| Publisher | 玄奘大學 |
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| Publisher Url |
http://ird.hcu.edu.tw/front/bin/home.phtml
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| Location | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 1.作者為國立臺灣師範大學國文所博士候選人。
2.本文修改自筆者的碩士論文《窺基《說無垢稱經疏》的唯識學詮釋》（臺北：國立臺灣師範大學國文所碩士班，2016 年）。 |
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| Keyword | 窺基=Kuiji; 說無垢稱經=Vimalakīrti Nirdeśa; 說無垢稱經疏; 判教= Buddha-land; 唯識=vijñpati-mātra though |
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| Abstract | 窺基以玄奘所譯的《說無垢稱經》為基礎，所疏解的《說無垢稱經疏》與前代諸疏的中觀立場不同，乃是建立了唯識學的詮釋進路。然而，窺基所承續的、傳承自玄奘的護法一系的唯識學，在印度思想的發展史上，晚於《維摩詰經》的成立時間。因此，《維摩詰經》較不可能符合唯識思想，窺基以唯識學疏解的背後意涵，便可能與宗派意識有關。
藉由釐清窺基《說無垢稱經疏》內的疏解架構與主要疏解進路，可理解窺基所關注的主題，乃是將「心淨土淨」視為「唯識法門」，由此聯結「轉染成淨」的唯識思想。此外，窺基將《說無垢稱經》判為並說空有的第七宗過渡至第八宗的經典，也展示了他的詮釋立場。對於研究窺基《說無垢稱經疏》背後的詮釋意圖，具有文獻學上的意義。
Vimalakīrti Nirdeśa Sūtra, which has been regarded as a sutra of Mādhyamaka thought, but Kuiji’s commentary, which based on Hsuanchuang’s translation, mentioned a different interpretation of it.
This research tried to clarify Kuiji’s interpretation by analyzing the structure in his commentary. And then, the research found that Kuiji’s point of view could be known as “Buddha-land”, especially “Mind-only Pure Land”. Furthermore, Kuiji stated that “Mind-only Pure Land” was as a practice way of Yogacara school. On the other hand, Kuiji classified this sutra as a complex of Mādhyamaka thought and vijñpati-mātra thought.
However, Vimalakīrti Nirdeśa Sūtra was established in 1th-2th century, when vijñpati-mātra thought hasn’t appeared yet. Due to the sutra, it only mentioned the connection between mind and “Buddha-land”. Therefore, Kuiji’s commentary was a kind of viewpoint from the Yogacara school, and it was written in order to praise this school.
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| Table of contents | 一、前言 121
二、《經疏》架構之核心——佛土 124
1、淨土與穢土之分別 124
2、彰顯穢土菩薩的修行功德 124
（一）唯識法門——心淨則土淨 125
（二）修行者對淨土的發心 127
三、《經疏》架構之判教 130
1、立性宗 130
2、破性宗 130
3、破相宗 130
4、顯實宗 131
（一）「三時教」——為說法空過渡至並說空有 131
1、初時之教，唯說法有 131
2、第二時教，唯說法空 131
3、第三時教，並說有空 131
（二）「八宗」判教——般若到唯識的過渡 132
1、我法俱有宗 132
2、法有我無宗 132
3、法無去來宗 132
4、現通假實宗 132
5、俗妄真實宗 133
6、諸法但名宗 133
7、勝義皆空宗 133
8、應理圓實宗 133
（三）「分品」——三科分經 135
四、結論 137
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| ISSN | 18133649 (P) |
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| Hits | 207 |
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| Created date | 2020.03.16 |
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| Modified date | 2020.03.16 |
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