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三論宗的傳承及其「空」思想之考察=A Study on the Lineage of the San-lun School and its Understanding of Emptiness
著者 余崇生 (著)=Yu, Chung-sheng (au.)
掲載誌 法光學壇=Dharma Light Lyceum
巻号n.2
出版年月日1998
ページ50 - 74
出版者法光佛教文化研究所=Fa-kuang Institute of Buddhist Studies
出版サイト http://fakuang.org.tw/
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
キーワード龍樹=龍猛=Nagarjuna=kLu-sgrub; 論著=Treatise; 緣起=十二因緣=Pratityasamutpada; 緣起=pratitya-samutpada=conditions=paticca-samuppada; 緣起=paticca-samuppada=pratitya-samutpada=conditions; 漢傳佛教=大乘佛教=北傳佛教=Mahayana Buddhism; 鳩摩羅什=Kumarajiva; 提婆=Aryadeva=Phags-pa-lha; 清辨=Bhavaviveka; 寂護=Santarakshita; 佛護=Buddhapalita=Mula-madhyyamaka-vrtti; 中觀派; 中觀; 自性=Svabhava; 百論=Sataka; 吉藏=Jizang; 月稱=Candrakirti; 二諦=twofold truth; 大乘; 中論=Madhyamika-karika; 中道=The Middle Way; 大智度論=Mahaprajnaparamita-upadesa-sastra=Treatise on the Great Wisdom Perfection; 三論宗=Three-Treatise School=The Sanlun Zong; 十二門論
抄録本論文主是在探討三論宗的成立,宗派傳承及其所發揮「空」的思想等方面的概念,三論中在基本上是繼承印度大乘佛教中觀派的哲學思想,所以當時佛學界就推中觀學派的創始人龍樹為初祖,後來到提婆時,印度大乘空宗又分為兩支,一為羅 [目 + 侯] 羅系,另一為龍友系
,而龍友系的著名論師有佛護,清辨及月稱等,其中清辨系的大乘空宗經寂護傳入了西藏,大乘空中思想經過宣講與發展,其後傳到了鳩摩羅什,他被三論宗推為中國初祖,他漢譯了不少屬於大乘空宗的《中論》《十二門論》《百論》及《大智度論》等,鳩摩羅什所闡釋者基本上是繼承了「三論」中「一切皆空」的思想. 本論文除考察宗派傳承外,並分析比較各佛學大師們到底是如何詮釋三論宗的「空」意其內涵,其中論者並試圖舉例印證三論宗的「空」是緣起自性空的根本精神,其次更深層地分析了三論宗講「緣生」和「假名」,雖如此,其實其終極目的是為成立「空」論,而其最根本的理論則是「八不」,也就是《中論》中所說的「不生亦不滅,不常亦不斷,不一亦不異,不來亦不出」,此外並全面地考察,三論宗在隋唐能在中國成顯學,其主乃得力於吉藏大師之努力,而在其中大量的論著中以「破邪顯正」「真俗二諦」及「八不中道」三個基本思想發揮,同時並以更新穎的註釋及見解對「空」之教義作了多面性的詮釋.

The present paper mainly discusses concepts regarding the establishment of the San-lun School, its lineage, and the idea of emptiness developed within the tradition. The San-lun School basically carried on the philosophical thought of the Indian Mahaayaana Middle View School wherefore medieval scholars regarded the founder of the Maadhyamika School, Naagaarjuna, also as the first patriarch of the San-lun School. With AAryadeva, Indian Maadhyamika split into two sects, one following Raahula, the other Naagamitra. Among the famous doctors of the latter one were Buddhapaalita,
Bhavya and Candrakiirti.`Saantirak.sita transmitted Bhavya's lineage of the Mahaayana School of Emptiness to Tibet. The philosophy of the Mahaayana School of Emptiness spread and developed further, until Kumaarajaava received the lineage. The San-lun School honours him as the first patriarch in China. He translated a number of texts of the Mahaayaana School of Emptiness, including the Madhyamaka-kaarika, Dvaada`sa-dvaara-`saastra, Catu.h`sataka and Ta chih tu lun. The teachings Kumaarajaava spread basically derive from the concept of "everything is empty" which is contained in the three treatises (san lun). Besides researching sectarian affiliations, the present paper analyses and compares how the great Buddhist masters explained the meaning of "emptiness" contained in the three treatises. The present writer also attempts to prove by way of example that the emptiness propounded by the San-lun School inherited the basic nherent emptiness due to dependent origination. The concepts of "conditioned arising" and "imputation" are further subjected to even more profound analysis, and it is shown that their ultimate aim is the valid establishment of "emptiness" while their most fundamental theory lies in the eightfold negation, i.e. the Madhyamaka-kaarika's statement of "non-origination, non-extinction, non destruction, non-permanence, non-identity,
non-differentiation, non-coming (into being), non-going (out of being) translation]. Moreover, a complete research is done on the reasons why the San-lun School became so prominent during the Sui and T'ang dynasties. This was mostly due to the efforts Chi-tsang exerted in spreading it, as well as the fact that the main ideas discussed in his
numerous works centre around the development of the three concepts of "refutation of the wrong and establishment of the right," "absolute truth and relative truth, " and "the middle way of the eight negations" as well as his mani explanations of the meaning of "emptiness."
ヒット数1136
作成日1999.01.14
更新日期2017.08.23



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