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藏傳佛教般若中觀中國化的詮釋學解讀=Hermeneutic Interpretation of Sinicization of Tibetan Buddhism Prajna Madhyamaka |
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| 著者 |
班班多杰 (著)=Banbur Dorje (au.)
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| 掲載誌 |
中央民族大學學報(哲學社會科學版)=Journal of the Central University for Nationalities(Philosophy and Social Sciences Edition)
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| 巻号 | v.48 n.4 (總號=n.257) |
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| 出版年月日 | 2021 |
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| ページ | 141 - 149 |
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| 出版者 | 中央民族大學期刊社 |
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| 出版地 | 北京, 中國 [Beijing, China] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者單位：中央民族大學哲學與宗教學院 |
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| キーワード | 藏傳佛教=Tibetan Buddhism; 般若中觀=Prajna Madhyamaka; 漢地佛教=ethnic Han Buddhism; 六家七宗=six families and seven sects; 詮釋學=hermeneutics |
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| 抄録 | 佛教中國化問題的提出和討論由來已久,並且延續至今仍在研討,但由於缺乏其衡定的學理準則,還存在眾多疑問需要釐清。如果按舊有的語義和路數探究下去,盡管還有很多新的史料可能披露,但因方法論上的瓶頸所限,很難在理念上有新的突破。這說明佛教中國化的研判面臨著學理衡定和範式轉換的挑戰。本文以大量尚未漢譯的藏傳佛教般若中觀論的系列藏文史料鏈為依據,以藏傳佛教般若中觀發展的歷史脈絡為線索,輔以漢地佛教在地化的時空間距為參照,以西方詮釋學與中國傳統詮釋話語雙輪驅動的視角聚焦佛教在中國西藏與漢地自我詮釋與意義增長的本體論事實。本文提出佛教中國化過程經歷了以印度佛教的文本原義與作者原意為主的方法論詮釋,即我註六經;以中國漢地和西藏的讀者及文本為主的本體論詮釋,即六經注我,從而形成了印度佛教與中國佛教主體間性的雙本體論結構體系,二者既一又異,通而不同,由此走了中國佛教三大語系各自的本土化歷程。藏傳佛教般若中觀論域中六大特色命題的產出及各教派人士見仁見智的解讀便是典型案例之一。本文的結論是,既要肯定和注重印度佛教文本義理事情本身的共相詮釋學解讀,又要肯定和強化中國佛教詮釋者基於自身生活世界而對印度佛教文本義理內容創造性建構的本位性、合法性、合理性的殊相詮釋學的認同。本文在此雙重詮釋基礎上提出"共殊本體詮釋學"概念。意在我們應從學理、歷史、現實三位一體的向度,推動中國三大語系佛教各自照著講、接著講、我在講的歷史進程。這正是我們力求達到的學術境界。
The Sinicization of Buddhism has been proposed and discussed for a long time, and the discussion of which continues today, but due to the lack of its equitable academic principles, there are still many questions to be clarified.If the exploration is continued according to the old semantics and approaches, although there are many new historical materials that can be disclosed, it is difficult to make new breakthroughs in the concept due to the methodological bottleneck.This indicates that the localization of Buddhism in China faces the challenge of learning theorem and paradigm transformation.Based on a large number of Tibetan historical material on Tibetan Buddhism Prajna Madhyamaka which have not yet translated into Chinese, and following the historical context development of Tibetan Buddhism Prajna Madhyamaka accompanied by the space-time distancing of localized Buddhism in Han China as a reference, the article proposes for the first time in the academic history, a perspective driven by both western hermeneutics and Chinese traditional interpreted discourses as the two two engines towards the ontological facts of self-interpretation and significance enhancement of Buddhism in ethnic Tibet and ethnic Han China.It propose that the localization of Buddhism in China experiences the methodological interpretation of original text meaning and original writer’s meaning of Indian Buddhism; ontological interpretation of ethnic Han readers and ethnic Tibetan readers as well as texts-oriented interpretations. Thus, the dual ontological structure system between Indian Buddhism and Chinese Buddhism is formed up. The two are both the same one but generally different, thus completing the localization process of Chinese Buddhism in three families of languages. The coming-out of the six characteristic propositions and the interpretation of the various sects on Tibetan Buddhism Prajna Madhyamaka is one of the typical examples. The conclusion of this paper is that we should not only affirm and pay attention to the common hermeneutic interpretation of Indian Buddhist texts themselves, but also affirm and strengthen the recognition of Chinese Buddhist interpreters in the creative construction of Indian Buddhist texts based on their own living world.On the basis of this dual interpretations, this paper proposes the concept of “co-specific ontology hermeneutics”, In Chinese people’s interpreted words, we have fulfilled the historical process of introducing, continuing and promoting Buddhism into the three families of languages in China, and are yet to realize the goal of interpreting Buddhism through “our own view”. This is what we try to attain as our academic goal. |
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| 目次 | 一、 藏傳佛教前弘期的般若中觀論議 43
（一） 智軍在 《見地之差別論》中對般若中觀的論議 43
（二） 法成在 《大乘稻稈經隨聽疏》 中對般若中觀的論議 45
（三） 《大乘中觀義論》 中的般若中觀論議 46
二、 經部中觀與瑜伽行中觀的源流考釋 47
（一） 經部中觀探源 47
（二） 瑜伽行中觀溯源 50
三、 藏傳佛教後弘期般若中觀的演變與衍化 51
（一） 藏傳佛教分治初期的般若中觀論議 51
（二） 寧瑪派與般若中觀義 52
（三） 噶當派與般若中觀義 55
（四） 薩迦派與般若中觀義 56
（五） 噶舉派、 覺囊派與般若中觀義 61
（六） 格魯派與般若中觀義 61
（七） 藏傳佛教後弘期般若中觀之義理探討 64
四、 詮釋學與佛教中國化的討論 65
（一） 經典文本與詮釋文本之互動及雙本體論結構 66
（二） 格義———漢藏佛教的中國化先導 68
（三） 佛教經論的翻譯與佛教的中國化 70 |
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| ISSN | 10058575 (P) |
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| DOI | 10.15970/j.cnki.1005-8575.2021.05.005 |
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| ヒット数 | 182 |
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| 作成日 | 2022.05.06 |
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| 更新日期 | 2024.03.25 |
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