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Author |
釋如實
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Source |
華岡佛學學報=Hwakang Buddhist Journal
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Volume | n.5 |
Date | 1981.12 |
Pages | 331 - 356 |
Publisher | 中華學術院佛學研究所 |
Publisher Url |
http://www.chibs.edu.tw/
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Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
Content type | 期刊論文=Journal Article |
Language | 中文=Chinese |
Note | 作者為佛學翻譯家 |
Keyword | 唯識哲學; 瑜伽行派; 世親; 無著; 彌勒菩薩=Maitreya; 阿賴耶識; 三自性; 淨識論; 妄識論; 和合識說 |
Abstract | 唯識哲學的大成者,一般都以為世親,其實世親之唯識 思想,袛不過是唯識哲學三派中之一派,並不能代表整個瑜 伽行派. 唯識思想雖由彌勒,而無著,而世親,嫡嫡相傳, 其實,此三人的思想各異其趣,毋寧說,其思想之差距甚大 . 本論文特對此問題加以闡述,把唯識三大家的思想體系拉 到同一水平線上,使其平分秋色.
Vasubandhu is usually considered to be the greatest `Vijnanamatra` philosopher,but actually his idealistic thinking represents only one of the three branches of the `Vijnanamatra` philosophy,not the philosophy of the whole sect. The `Vijnanamatra` ideas are supposed to have been handed down from Maitreya to `Asanga` and then to Vasubandhu,but the three scholars differed greatly in thought. This paper tries to analyze the problem,and in doing so gives equal emphasis to the three philosophical systems. |
Table of contents | 一、前言 332 二、本論 335 (一)阿賴耶識的設定 335 (二)迷界的展開 342 (三)悟界的顯現 346 三、結論 352
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Hits | 1219 |
Created date | 1998.07.22
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Modified date | 2017.08.22 |
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