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| 著者 |
傅偉勳 (著)=Fu, Charles Wei-hsun (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.4 |
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| 出版年月日 | 1991.07 |
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| ページ | 169 - 199 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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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 | 緣起; 詮釋學; 佛教 |
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| 抄録 | 拙文首先從「創造的詮釋學」推演「佛教詮釋學」出來，藉以重新考察緣起思想的形成過程與歷史發展. 在「實謂」層次，作者特就中村元，三枝充悳等日本佛教學者對緣起思想原始資料的探討成果予以討論，並認為我們在「實謂」層次所能得到的，多半是緣起說的最早萌芽乃至十二因緣說逐漸形成的歷史線索而已. 其次，作者討論近現代日本佛教學者對「緣起」的兩派「意謂」詮釋爭論，並提示「實謂」至「意謂」的兩層詮釋問題未能充分解決，正是說明了進一步探討「蘊謂」問題的必要性. 在「蘊謂」層次，作者依次討論小乘業感緣起論，中觀派緣起性空說，唯識學派的三性三無性說與阿賴耶緣起論，如來藏緣起論，華嚴宗的法界緣起論，真言密教的六大緣起論與道元禪師的「有時」論，藉以說明種種大乘緣起說法產生的理據與路數. 在「當謂」層次，作者再進一步探討緣起思想的深層結構，而在結論部分(「必謂」層次)提示緣起思想現代化開展的種種可能線索.
In this paper a new method of Buddhist hermeneutics, developed out of my creative hermeneutics, is implemented to critically re-investigate the origin and gradual formation of the doctrine of dependent origination (Pratityasamutpada)，as well as further development of the doctrine in the `Mahayana` Buddhist tradition. At the first hermeneutical stage ("What exactly did the original thinker or text say?")，I discuss the results of research by Japanese Buddhist scholars (such as Nakamura Hajime and Saigusa Mitsuyoshi) on the earliest existing texts documenting the origin and formation of the doctrine of dependent origination，and conclude that there is no conclusive evidence showing that the "twelve-link" theory was clearly formulated either in Buddha's time or immediately after his demise (Parinirvana). At the second hermeneutical stage ("What did the original thinker or text mean to say?")，I discuss the heated debate between two groups of Japanese Buddhist scholars over the original meaning of "dependent origination，" suggesting that the academic unresolvability of the textual/hermeneutic problem leads us to the third stage ("What could the original thinker or text have said and implied? "). Here I investigate the philosophical grounds for the major Hinayana and `Mahayana` theorizations of the doctrine，including Sarvastivada's theory of "dependent origination in terms of karma-influences, " Madhyamika's theory of "emptiness of (the self-nature of) dependent origination," Yogacara's theories of "three natures and three non-natures" and "dependent origination in terms of alaya-consciousneness, "the theory of "dependent origination in terms of the Womb of Buddhahood (tathagata-garbha)，"Hua-yen's theory of" dependent origination in terms of Dharmadhatu, Shingon's theory of "dependent origination in terms of the Six Greats, " and Zen Master Dogen's theory of "(the presencing of) being-time (uji)." At the fourth stage I attempt to "dig out," so to speak, the deep structure underlying the surface structure of the pratityasamutpada thought in its various forms. I conclude that this central concept of Buddhism，if creatively interpreted and developed, has enormous ontological/ethical/aesthetic/psychotherapeutic significance in a contemporary context. |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1364 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.06.15 |
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