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「轉依」理論探析 -- 以《成唯識論》及窺基《成唯識論述記》為中心=A Study of the Theory of the "Transformation of the Basis(Āśraya-parivrtti or Āśraya-parāvrtti)" : Focusing on the "Cheng weishi lun" and Kuiji's "Cheng weishi lun shuji"
作者 趙東明 (著)=Chao, Tung-ming (au.)
出處題名 玄奘佛學研究=Hsuan Chuang Journal of Buddhism
卷期n.11
出版日期2009.03.01
頁次1 - 54
出版者玄奘大學宗教學研究所
出版者網址 http://ird.hcu.edu.tw/front/bin/home.phtml
出版地新竹市, 臺灣 [Hsinchu shih, Taiwan]
資料類型期刊論文=Journal Article
使用語言中文=Chinese
附註項作者為臺灣大學哲學研究所博士候選人=Ph.D. Candidate of Graduate Institute of Philosophy, National Taiwan University
關鍵詞轉依=ransformation of the basis (ā?raya-parivr纡tti or ā?raya-parāvr纡tti); 所依=basis (ā?raya); 因緣依=basis of causes and conditions; 等無間緣依=basis of incessant causation; 增上緣依=basis of causes beyond direct empowerment; 六種轉依位別=six stages of the "transformation of the basis"; 四種轉依義別=four meanings of the "transformation of the basis"; 持種依=basis of the holding seeds; 阿賴耶識=store consciousness (ālayavijñāna); 二分依他起性=two aspects of the "dependent nature (paratantra-svabhāva)"
摘要本論文,乃在探析中國法相唯識宗的「轉依」理論,特別以《成唯識論》(Vijñaptimātratāsiddhi-Sāstra)及法相宗實際創始人窺基(A.D. 632~682)《成唯識論述記》的解釋為中心。而本文要探究的重點,有下面幾點:(1)論述國際學界關於「轉依」兩種梵文原文之意義的爭辯。(2)「轉依」的「依」字,據《成唯識論》的解釋是「依是緣義」,因此《成唯識論》區分出心、心所有三種意義
的「依」(即「所依」),也就是:「因緣依、等無間緣依、增上緣依」;而窺基認為這樣的區分是「以緣為目」,亦即以「緣」為其綱目,而作分類(另一種分類是根據「能依」、「所依」同、不同時而有的「俱有所依」與「不俱有所依」),但值得注意的是,此分類並沒有與「四緣」中「所緣緣」相對應的「所緣緣依」,因此雖然《成唯識論》中說「依是緣義」,但「所依」與「所緣」仍有所不同;另外,依據《成唯識論》「非離所依有能依故」,「唯識」的意義,應該理解成一切有為法離不開作為
基礎的「所依」(特別是「根本依」之「阿賴耶識」)。(3)說明《成唯識論》及窺基《成唯識論述記》的「轉依」義,也就是「六種轉依位別」和「四種轉依義別」的說法;並且,與「轉依」兩種梵文之意義的爭辯相關,反映在《成唯識論》中,是指「持種依」(阿賴耶識)與「迷悟依」(真如)這兩種「所依」,本文特別論述「持種依」(阿賴耶識)=「二分依他起性」=「轉依」的說法。(4)介紹Alan Sponberg 所提出關於「轉依」與「三性」的理論,並對其說法進行審視。

This article is a study of the Chinese Yogācāra theory of the “transformation of the basis (āśraya-parivrtti or āśraya-parāvrtti)”, and will focus on Dharmapāla (護法, fl. c. 6th century)’s Cheng weishi lun (《成唯識論》) and Kuiji (窺基, 632-682 C.E.)’s Cheng weishi lun shuji (《成唯識論述記》). My main points are summarized as follows: (1) Introduce the debate on the two Sanskrit words(āśraya-parivrtti or āśraya-parāvrtti) of the “transformation of the basis” in the international academia. (2) According to Cheng weishi lun, the word “basis(ā?raya)” of the “transformation of the basis” is “the basis is the condition.” Therefore, Cheng weishi lun lists three kinds of meanings of the “basis” in the cognition [or consciousness] (citta) and the mental function (caitasika or caitta); these are the “basis of the causes and conditions, and basis of the incessant causation, basis of the causes beyond direct empowerment.” In Kuiji’s opinion, these three kinds of meanings are “based on the condition.” But if we put these three kinds of meanings into the context of the “four conditions,” there is no “basis of the object as condition” here. So, we have to notice that there are differences between the “basis” and the “condition”. (3) From the perspective of Cheng weishi lun and Kuiji’s commentaries, analyze the “six stages of the ‘transformation of the basis’ ” and the “four meanings of the ‘transformation of the basis.’ ” And the debate on the two Sanskrit words of the “transformation of the basis” in Cheng weishi lun means the “basis of the holding seeds”(i.e. ālayavijñāna) and the “basis of delusion and enlightenment”(i.e. tathatā). Hence I argue that the “basis of the holding seeds” (i.e. ālayavijñāna) equals to “two aspects of the ‘dependent nature (paratantra-svabhāva)’ ” equals to the “transformation of the basis.” (4) Introduce Alan Sponberg’s study(1982) about the “transformation of the basis” and three models of the “theory of the three natures” (there are: “The Pivotal Model,” “The Progressive Model,” and “A Model of K’uei-chi (Kuiji)’s Interpretation.”) And I also offer some of my criticism.
目次一、前言 5
二、關於「轉依」二種梵文詞彙的爭辯 9
三、《成唯識論》及窺基《成唯識論述記》的「轉依」理論 18
四、Alan Sponberg 所提出的「轉依」理論及對其理論之檢視 42
(一)樞轉模型(The Pivotal Model)及其檢視
(二)漸進模型(The Progressive Model)及其檢視
(三)窺基的詮釋模型(A Model of K’uei-chi’s Interpretation)及其檢視
五、結語 52
ISSN18133649 (P); 18133649 (E)
點閱次數753
建檔日期2010.08.06
更新日期2017.12.05










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