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他空說的系譜與內含--論印順法師對唯識空性說的理解=The Genealogy and It's Content of “the Emptiness of Others”: On Master Yin Xun's Understanding about the Emptiness Theory of Mind-Only School
Author 陳一標 (撰)=Chen, I-biau (compose)
Source 佛學研究中心學報=Journal of the Center for Buddhist Studies
Pages245 - 276
Publisher國立臺灣大學佛學研究中心=The Center for Buddhist Studies, National Taiwan University
Publisher Url
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type期刊論文=Journal Article
Keyword印順法師=Master Yin Xun; 唯識學=mind-only school; 他空說=the emptiness of others (parasvabhAva-ZUnyatA); 自性空=the emptiness of self (svabhAva-ZUnyatA); 所餘=what remains (avaZiSta)

Roughly speaking, there are two different ways in comprehending the Emptiness in the history of Buddhism. One is called “the Emptiness of Self”(svabhAva-ZUnyatA)emphasizing that A is empty as A itself; the other is called “the Emptiness of Others”( parasvabhAva-ZUnyatA ) insisting that A is empty as devoid of B. The former thinks that phenomena (dharmas) raise from cause and condition, so they exist and are empty at the same time. In contrast to it, the latter argues that what exists is not empty, and what is empty doesn’t exist. This article try to summarize and analyze the genealogy and it’s content of “the Emptiness of Others”from Master Yin Xun’s (1906-2005) works, and subsequently discuss his understanding about the Emptiness Theory of Mind-Only School.
Master Yin Xun insists consistently that the Emptiness Theory of Mind-Only School is one type of “the Emptiness of Others”, although among the genealogy it is nearest to the “the Emptiness of Self”ascribed to Middle-Way School. Comprehending Emptiness, Mind-Only School stands on the position of epistemology, and says that all phenomena (dharmas) raising from cause and condition is not empty in itself but empty as devoid of external objects seized by the defiled consciousness. And that is that essential difference between the two schools.
Table of contents一、前言 249
二、「自空」與「他空」的內含以及他空說的系譜 251
三、唯識學對空的定義 257
四、印順法師對唯識空性說的理解 267
(一)唯識談一切法空,是從認識論上說的,但中觀的一切法空是就緣起因果而顯的 267
(二)唯識認為「遍計所執性空,但依他起性與圓成實性不空」,是「他空」;就所謂的「境」來說,也只是凡夫所執的實有外境空,但作為依他起性的相分內境不空,依然是他空,這些都不外是他空說「緣有而知」的性格之展現 271
(三)就觀法的層面來說,唯識學的觀法所呈現的空是屬於「觀空」或「所緣空」,依然是「有所空,有所不空」,無法達到「自性空」。 272
五、結論 274
ISSN10271112 (P)
Created date2006.12.13
Modified date2017.07.03

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