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著者 |
陳玉蛟
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掲載誌 |
華岡佛學學報=Hwakang Buddhist Journal
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巻号 | n.8 |
出版年月日 | 1985.10 |
ページ | 425 - 444 |
出版者 | 中華學術院佛學研究所 |
出版サイト |
http://www.chibs.edu.tw/
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出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
資料の種類 | 期刊論文=Journal Article |
言語 | 中文=Chinese |
キーワード | 宗喀巴; 現觀莊嚴論; 三寶; 三皈依 |
抄録 | 彌勒採取瑜伽行派的實踐次弟,作《現觀莊嚴論》:以 三智境,四加行道和法身果等八大綱領解釋《般若經》. 解 脫軍研究般若,根據中道無自性的義理,寫了一本揉合般若 經文的論釋 --《二萬五千般若經論現觀莊嚴釋》,受到後 世般若學者一致地推崇. 後來師子賢重新宏揚此論,寫了三 本論釋. 宗喀巴認為其中的《現觀莊嚴論明義釋》,不但文 句精簡,且釋義清晰明暢:所以就逐句地加以疏解,寫成 了《現觀莊嚴論金鬘疏》.
在《金鬘疏》中,「三寶」這個子目被分為總,別二義 來討論. 在第一科「三寶總義」中,宗喀巴分別引用了《究 竟一乘寶性論》和《俱舍論》,說明大,小乘對「三寶」所 持的不同看法. 在第二科「三寶別義」中,則引用了與「三 寶」相對應的般若經文,說明世尊在《般若經》中教誡四眾 弟子:應以離諦執,離能所的心態皈依三寶.
將《金鬘疏》中所引用的般若經文 (出自師子賢《二萬 五千般若合論》) 與奘,什,藏譯三種《般若經》互相核對 ,結果發現:《般若合論》中的經文比較接近什譯本:奘譯 本的經文比較接近藏譯本,且在內容上比什譯本完整. 此 外,《究竟一乘寶性論》中關於「三寶」的頌文和長行,從 漢,藏兩種譯本的對照下,也可以看出有很大的出入 (見附 錄一). 因《金鬘疏》中所引用的經文非常簡省,所以筆者另 外根據《般若合論》,將與「佛寶」和「法寶」相對應的全 部經文抄錄在附錄二中,並且拿它和什譯本對勘.
Adopting the `Yogacara` system of gradual practice,Maitreya composed the `Abhisamayalamkara` and explained the `prajnaparamita` by the way of eight major points-the spheres of the three kinds of wisdom,the paths of the four types of yoga, and the fruit of the `dharmakaya`-and seventy essential meanings. Vimuktasena studied the `prajnaparamita` and,based on the `Madhyamika` principle of absence of self-nature, wrote a commentary the `Pancavimsatisahasrikaprajnaparamitopadesasastrabhi samayalamkaravratti` which is intermingled with the sutra text. This work was held in high esteem by later `prajnaparamita` schorals. Haribhadra propagated it anew and authored three commentaries on it. In Tsong-kha-pa's opinion,the 'Grelba don-gsal excelled among them through both its succinctness and clarity. Thus he added a subcommentary sentence by sentence to it,the mNgon-par rtogs-pa'i rgyan legs-bshad gser-gyi phreng-ba.
In the gser-gyi phreng-ba, the paragraph on "triratna" contains a general and a specific discussion. In its first part,"the general meaning of triratna, "Tsong-kha-pa quotes the `Abhidharmakosasastra` as well as the `Ratnagotravibhagomahayanottaratantantrasastra` in order to explain the different triratna concepts of the `Mahayana` and the `Hinayana` respectively. In its second part,"the specific discussion of triratna",he quotes passages from the `prajnaparamita` which deal with triratna as illustration of the exhortation the Buddha gave his disciples in the `Prajnaparamitasutra`:one should go for refuge to triratna with a mind free of subject and object,truth and attactment.
A comparison between the text of the `Prajnaparamitasutra` quoted in the gSer-gyi phreng-ba (from Haribhadra's `Pancavimsatisahasrikaprajnaparamita` ),the two Chinese renditions by `Hsuan-tsang' and `Kumarajiva` respectively,and the Tibetan translation makes evident that the text of Haribhadra's version is closer to `Kumarajiva's` rendering while the more complete translation by `Hsuan-tsang` shows greater similarities to the Tibetan one. Moreover,a comparison between the Chinese and Tibetan renditions of those `Ratnagotravibhagomahayanottaratantrasastra` passages dealing with triratna reveals great discrepancies, too. (See Appendix I)
In Appendix II,the author has based on Haribhadra's Pancavimsatisahasrikaprajnaparamita` , those sections of `Kumarajiva's` version revised which treat triratna, and at the respective sections in imitation of the former's mingeling of text and commentary,"the Buddha jewel" "the dharma jewel" and other technical expressions inserted. |
目次 | 一、前言 426 二、譯文 429 三、結論 436 四、後記 440 附錄一:究竟一乘寶性論漢、藏二譯對照 441 附錄二:與「佛寶」、「法寶」相對應之全部般若經文 443
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ヒット数 | 2078 |
作成日 | 1998.07.22
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更新日期 | 2017.08.17 |
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