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《華嚴經》的形成、漢譯、基本思想及其修行論意義=The Formation, Chinese Version, Basic Philosophy and Practice of Buddhavatamsaka-mahavaipulya-sutra
Author 楊維中 (著)=Yang, Wei-zhong (au.)
Source 普門學報=Universal Gate Buddhist Journal
Volumen.26
Date2005.03.01
Pages85 - 143
Publisher佛光山文教基金會=Fo Guang Shan Foundation for Buddhist Culture & Education
Publisher Url https://www.fgs.org.tw/
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Note作者為南京大學哲學系副教授
Keyword佛教; 有部; 唯識; 中觀; 自性; 實體; 實在論; 反實在論
Abstract本文論述小乘、唯識、中觀的自續派和應成派的自觀性。在此問題上,應成派持反實在論立場,其餘各家都是實在論立場。而實在論的各家也各不相同。小乘是實體實在論,維識是勝義諦(或亦俗亦真諦)自性實在論,自續派是世俗諦自性實在論。但唯識和自續派的自性,都不是實體自性,而是特性自性。特性自性是建立在法的軌持性上,用以維護因果不亂。各家的自性觀受各自的解脫道制約。小乘的見道是見四諦,所以存在實體無妨。大聖各家都反實體,因為大乘的見道是以無分別智證真如或見空性,見道時一無所見,所以不容實體。但進而,唯識和自續派認為,要保持因果不亂,還是需要一定的實在性,所以建立了各自的特性自性。而應成派則堅決反對一切自性。由此建立的各家理論,各有所長,也各有所短。就大乘三家來說,唯是最利於維護因果不亂,但其第八識又似終極存在又不能確立為終極存在﹔自續派的自性也能維護因果不亂,但其自性不能免於實體之嫌﹔應成派破實體(及我破和法執)最有力,但對說明不亂力不從心。

Table of contents一、《華嚴經》的形成與漢譯
二、《華嚴經》的結構
三、毘盧遮那佛
四、華藏莊嚴世界海
五、十方成佛與菩薩修行階位
六、「三界唯心」與心佛眾生三無差別
七、海印三昧與華嚴境界
八、深入法界與隨順法界
九、「普賢行」與解脫不離世間
ISSN1609476X (P)
Hits2344
Created date2009.08.20
Modified date2018.03.13



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