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從《入中論》遮破「唯識無境」探討空有之爭=On the Debate of the Antithesis of Emptiness and Being: Refuting the Consciousness-only from Madhyamakāvatāra’s Viewpoint
Author 釋傳法 (著)=Shih, Chuan-fa (au.)
Source 玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
Volumen.21
Date2014.03
Pages213 - 238
Publisher玄奘大學
Publisher Url http://ird.hcu.edu.tw/front/bin/home.phtml
Location新竹市, 臺灣 [Hsinchu shih, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Note作者為政治大學宗教研究所博士生
Keyword入中論=Madhyamakāvatāra; 緣起=dependent origination; 自性=self-being; 空有之爭=the antithesis of Emptiness and Being; 唯識=Consciousness-only
Abstract 本文針對《入中論》卷六第48至71偈頌部分,綜觀月稱遮破「唯識無境」之論辯內容與方式,探討整理月稱評破唯識無境的理由,試就唯識學派的立場進行回應。應成派的歸謬法以不立自宗、以破為立為方法,在第48至71偈頌中,月稱根據中觀「否定自性」的根本立場,本著「緣起」與「自性」背反的見地,展開緣起的論法,徹底地難破破唯識無境的論辯。不過顯然,唯識宗是不認為有被難破的。因為空有二宗於「自性」的理解、於「緣起」的解讀不同,因此月稱據其性空緣起宗義展開論辯,可說沒有說服彼宗的效果。就雙方辯論的內容觀之,兩大學系立論大本的不同,有其根本性的歧見。

This paper discusses the debate in Madhyamakāvatāra, Vol. 6, from 48 to 71 gathas, where Candrakīrti refuted the arguments of “the Consciousnessonly School,” and the reasons he refuted the Consciousness-only arguments. The author tries to respond as the position of Consciousness-only school. The proof by contradiction is applied by Prāsavgika, which Candrakīrti used; further, in the basic principals of “not building its subject” and “refuting is proving,” Candrakīrti, with the insight of the antithesis of both dependent origination and self-being, completely refuted the Consciousness-only arguments. But obviously, the Consciousness-only School does not consider itself being refuted; this is because both schools have different definitions on “self-being” and dependent origination. So Candrakīrti’s arguments could be considered as no persuasion. To view from the content of both sides, both schools have their fundamental disagreements rooted in their standpoints.
Table of contents一、破唯識宗「以夢喻、眼翳喻立唯識無境」 216
(一)以「心境緣起」破夢喻 216
(二)以「心境相待」破夢喻 216
(三)以「根境識相待」破夢喻 217
(1)夢喻不能成立醒時唯識無境 217
(2)夢喻不能成立悟時唯識無境 218
(四)以「心境相待」破眼翳喻 218
(1)墮入自宗相違的過失 218
(2)墮入現量相違的過失 219
二、破唯識宗「識有自性功能」 219
(一)以「因不極成」破 220
(二)以「三時門」破 220
(1)以「因果同時」破現在識有自性功能 220
(2)以「因果相待」破未來識有自性功能 221
(3)破過去識有自性功能 221
1以「因果異時」破 222
2以「異則非一」破 222
三、重破識有境無 223
(一)以「根境識和合」再破夢喻 223
(1)以「現量相違」破 223
(2)以「因不極成」破 224
(二)以聖教破 225
(1)以「諸法無我」聖教破 225
(2)以「不淨觀乃假想禪法」聖教破 225
(3)以「一境四心乃業力分別」聖教破 226
(三)以「心境相待」結破識有境無 226
四、探討爭論焦點 227
五、自性與緣起 232
六、結語 235
ISSN18133649 (P)
Hits131
Created date2020.03.25
Modified date2020.03.25



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