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印順法師對《金剛經》的詮釋 ── 兼與智顗、吉藏、智儼、窺基之比較=Ven. Yin-shun's Interpretation on Diamond Sutra ── And Comparisons with Zhi-yi, Ji-zang, Zhi-yan and Kui-ji’s interpretations
Author 邱敏捷 =Chiu, Min-chieh
Source 法印學報=Journal of Dharma Seals
Pages53 - 82
Publisher Url
Location桃園縣, 臺灣 [Taoyuean hsien, Taiwan]
Content type期刊論文=Journal Article
Professor, Department of Chinese, National University of Tainan.
Keyword印順法師=Ven.Yin-shun; 《金剛經》=Diamond Sutra; 二道=Two Ways; 五種菩提=Five Bodhi

The Teaching of Prajna in the Early Mahayana Buddhism, and its main sutras: Prajnaparamita sutras, are the essential contents of Buddhist ideology. Among the Prajnaparamita sutras, Diamond Sutra, which was first translated by Kumarajiva in Yaoqin Period (384-417 AD) and later became widespread in the Chinese Buddhist community, has great influence on Chan School in China. Diamond Sutra is highly valued by Zhi-yi of Tiantai School, Ji-zang of Three Treatises School, Zhi-yan of Hua-yan School, and Kui-ji of Dharma Characteristics School. However, the content of the sutra is very deep and profound. Ven. Yin-shun considered most of the predecessors’ commentaries on the sutra were simply general discussions devoid of substantial content, and did not grasp the principle doctrine of the sutra. Ven. Yin-shun’s investigation and findings of the Diamond Sutra can be found in Record of Lecture on Prajna Sutras, History of Indian Buddhist Philosophy, and The Origin and Development of Early Mahayana Buddhism. Other important commentaries are such as: Zhi-yi’s Annotation of Diamond Prajna Sutra, Ji-zang’s Annotation of Diamond Prajna, Zhi-yan’s Brief Annotation of Diamond Prajnaparamita Sutra, and Kui-ji’s Praise and Exposition of Diamond Prajna Sutra.
Regarding the origination of Diamond Sutra, both Zhi-yi and Ji-zang simply quoted from the Sutra of Humane Kings without further discussion on it. Meanwhile, Ven. Yin-shun pointed out that “its earliest time should be during the period of completion of the Middle Level of Prajna Sutra.” About the principle doctrine of the sutra, Zhi-yi signified that it was the “Two Ways” with reference to the Mahaprajnaparamita Sastra, whereas Ji-zang asserted that it was the “Knowing cause and effect”, while Zhi-yan embraced the “(three kinds of wisdom:) wisdom knowing the characteristics of reality, wisdom gained through contemplation, and wisdom gained through language”. Though Kui-ji adopted the metaphor of "Vajra mallet" of Asanga, yet he did not have any particular commentary nor explanation on the doctrine of the sutra as well.
Every schools had unanimously contributed a degree of fine analyses and explanations on an emphasis of Diamond Sutra that, the process that begins with making an aspiration and towards the realization of ultimate enlightenment, is based on the Teaching of “Non-characteristics”. Unlike the great masters in the past, Ven. Yin-shun integrated the “Two Ways are the Five Bodhi” is the way to Buddhahood as being described in Mahaprajnaparamita Sastra, and showed that “Supreme Perfect Enlightenment (anuttara-samyak-sambodhi)” and “Two Ways are the Five Bodhi” are the principle doctrines of the Diamond Sutra. In conclusion, Yinshun’s commentary and explanation are deeper, more profound and more detailed than other great masters preceding him.
Table of contents一、前言 57
二、《金剛經》的成立 60
三、《金剛經》的宗要 66
(一)隋.智顗的「二道」說 66
(二)隋.吉藏的「知因果」說 69
(三)唐.智儼的「實相般若」、「觀照般若」與「文字般若」三項說 70
(四)唐.窺基的移植無著「金剛杵」之喻 71
(五)印順法師的「無上遍正覺」與「二道即五種菩提」說 74
四、結論 78
ISSN22241299 (P)
Created date2020.06.12

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