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Facets of the Intellectual History in India and Tibet Concerning Meditating on a Mere Absence=印度與西藏對於禪修「唯遮」的思想歷史面向 |
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| 著者 |
Hopkins, Jeffrey
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| 掲載誌 |
Chung-Hwa Buddhist Journal=中華佛學學報
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| 巻号 | n.23 |
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| 出版年月日 | 2010.07 |
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| ページ | 93 - 116 |
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| 出版者 | Chung-Hwa Institute of Buddhist Studies=中華佛學研究所 |
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| 出版サイト |
http://www.chibs.edu.tw/ch_html/index_ch00.html
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| キーワード | Nāgārjuna=龍樹; Chandrakīrti=月稱; Tsong-kha-pa=宗喀巴; Nonaffirming Negation=無遮; Affirming Negation=非遮 |
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| 抄録 | Beginning at least in the early sixth century in India, a fascinating controversy arose over what is established by Nāgārjuna’s refutation of production in the first chapter of his Fundamental Treatise on the Middle Called “Wisdom”. It is likely that Buddhapālita (c. 470-540?) stimulated this controversy by indicating that this stanza demonstrates “how this called ‘production’ is only a convention,” suggesting that something positive is also established by this series of negations. Bhāvaviveka (c. 500-570?) responded by emphasizing that in Nāgārjuna’s system these reasonings establish a mere absence. In defense of Buddhapālita, Chandrakīrti (seventh century) responded that indeed Buddhapālita “wished to express a nonaffirming negation,” thereby agreeing with Bhāvaviveka that Nāgārjuna intended only a nonaffirming negation. Much later in Tibet the tradition stemming from Tsong-kha-pa (tsong kha pa blo bzang grags pa, 1357-1419) put particular emphasis on this controversy in order to detail how, according to it, proper meditation on emptiness requires that the object of meditation be a mere negation, a mere absence of inherent existence. This position stands in marked contrast to many other Tibetan traditions, including that of Tsong-kha-pa’s predecessor Döl-po-pa Shayrap-gyel-tsen (1292-1361) for whom ultimate reality is an affirming negation (ma yin dgag, paryudāsaprati?edha).
至少在六世紀初開始，有關龍樹在《中論》第一章「生之否定」的看法於印度產生了爭論。這似乎是因佛護而起，他認為此偈誦表示所謂的「生」只用於世俗，並主張任何成立事物也是由此一連串之遮除而建立的；清辨則強調在龍樹的系統中這些推理要說明的是唯遮，月稱在為佛護辯護時認為佛護要表達的是無遮，因此同意清辨所說龍樹所指的只是無遮。許久之後，在西藏由宗喀巴而下的傳承特別強調此爭論，以便詳細說明在正確禪修空性時，應如何要求禪修的對境為「唯遮」，也就是僅僅是對於自性存在的遮除；此立場明顯地與其他西藏傳承形成對比，也包含在宗喀巴以前主張究竟實相為非遮的多布巴。 |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1682 |
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| 作成日 | 2011.04.24 |
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| 更新日期 | 2017.06.21 |
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