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虛假當念之時間構造 -- 以天臺宗及華嚴宗為主=The Temporal Structure of the Delusory Mental Activity according to the Chinese Huayan- and Tiantai-Teaching
Author 漢斯魯道夫康特 (著)=Kantor, Hans-Rudolf (au.)
Source 臺大佛學研究=Taiwan Journal of Buddhist Studies
Pages171 - 228
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救度學=soteriology; 凡聖不二=non-duality between the sacred and profane; 三世心=the three periods of time in mental activity; 一念三千=one instant of mental activity involving the three-thousand worlds; 一多相即; 理事無礙=non-obstruction between principle and things; 三世互相見; 九世不離當念=he structure of nine periods is inseparable from one instant of mental activity; 不常不斷
This article is only one part of several studies about concepts of time in Chinese Mahayana Buddhism. The first study which is written in Chinese language has the title Concepts of Time in Chinese Madhyamika – Based on the Zhong Lun and Zhao Lun and is published in the Chinese Zhengguan Journal of Academic Buddhist Studies. It deals with concepts of time in the early phase of Chinese Buddhist intellectual history and with its foundations for the further development and influence on the later Tiantai- and Huayan-Schools.
It also includes a critical review on recent academic studies dealing with the same subject. This article focuses on Tiantai and Huayan concepts of time
developed in the mature period of Buddhism in China during the Suiand
Tang-dynasty. Chinese Buddhist views about time generally hold that this subject matter is a relevant concern within the context and framework of Mahayana Buddhist soteriology and, therefore, it needs to be explored. However, discussions about time reaching beyond this context are regarded as delusive speculation, which may even become harmful for the salvific path of Mahayana cultivation. Moreover, this article points out that the inspirations for the Tiantai- and Huayan-concepts are based on the Garland Sutra and the
Zhong Lun. The mainstream of Chinese Mahayana concepts of time embraces Nagarjuna’s view of the “non-being of the three periods of time,” Seng Zhao’s insight that “the three periods of time neither come nor go,” the Tiantai concept of “the three periods of time in mental activity,” and the Huayan standpoint that “the structure of nine periods is inseparable from one instant of mental activity.” A viewpoint which stands out against this Madhyamika-, Tiantai- and Huayan-tradition is that of the Chinese Yogacara-school proposing the “temporality of mere-consciousness.”Except these two articles, there is a further study which is yet unpublished and which iscusses the Tiantai- and Huayan-concepts of history. The title of this study will be Tiantai and Huayan Buddhism on Temporality within the Manifestation of the Buddha-dharma.
ISSN10271112 (P)
Created date2009.02.09
Modified date2017.07.07

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