LAMBERT SCHMITHAUSEN (*1939), professor emeritus, University of Hamburg. Profile page (Numata -Zentrum für Buddhismuskunde).
關鍵詞
Buddhismus; Neuerscheinung; Philosophie; Yogacara
摘要
Coming from the pen of one of the doyens of the field, this monumental monograph defends and refines some of the author’s theories related to the origin and early history of the Yogācāra-Vijñānavāda school. Part I is a carefully argued refutation of the criticism expressed by Sh. Matsumoto and H. Buescher concerning Schmithausen’s thesis on the origin of ālayavijñāna (formulated in his 1987 monograph). In this context (Part I, § 8), the author also discusses N. Yamabe’s new theory on the birth of this key concept, which he considers ‘a serious alternative to my hypothesis, though not without problems either’ (p. 6). Part II, also formulated as a critical reply to Matsumoto’s and Buescher’s views, offers further philological and historical evidence to what Schmithausen considers the first documented occurrence of the representation-only (vijñāptimātra) doctrine in the Saṃdhinirmocanasūtra VIII.7. Closely related to this problem is the meticulous examination of the controversial expression prabhāvita, which represents the central topic of Part III. Finally, Part IV looks at the origin of the Yogācāra-Vijñānavāda ‘idealism’ in the larger context of the relation between philosophical theory and spiritual practice in Buddhism. While critically responding to some of the opposing views advocated over the years, Schmithausen also reformulates and elaborates upon his earlier model. Accompanied by detailed indexes and an impressive critical apparatus, which has become the hallmark of Schmithausen’s scholarship, the opus explores some of the fundamental doctrines as well as a variety of related facets of the early Yogācāra tradition in particular and Buddhist philosophy in general. - Florin Deleanu, H-Buddhism
目次
Preface. 5 Technical Remarks. 9 PART I: RECONSIDERING THE PROBLEM OF THE ORIGINATION OF THE CONCEPT OF ĀLAYAVIJÑĀNA. 11 1. Introductory Remarks. 11 2. The Thesis of the Logical Inseparability of the Central Concepts. 27 3. The 'Initial Passage'. 41 4. The 'Saṃdhinirmocana-thesis'. 129 5. Conclusion. 365 Appendices to Part I. 367 Appendix 1: Some Additional Philological Details. 373 Appendix 2: Additional Remarks on upaya/upaga. 384 PART II: RECONSIDERING THE vijñaptimātra(tā) PASSAGE IN SAṂDHINIRMOCANASŪTRA VIII.7. 387 1. Introductory Remarks. 387 2. The Textual Material and the Reconstructions Proposed. 391 3. Answer to Matsumoto's Internal Criticism of my Reconstruction and its Meaning. 400 4. Re-examination of the Evidence: General Considerations. 419 5. Re-examination of the Evidence: The Basic Texts. 422 6. Re-examination of the Evidence: The Commentaries. 440 7. Re-examination of the Evidence: Resumé. 481 8. Internal Criticism of Matsumoto's and Buescher's Reconstruction and Interpretation. 482 9. Reformulation of my own Proposal. 496 10. Conclusion. 504 PART III: SOME MATERIALS FOR THE MEANING OF prabhāvita IN YOGĀCĀRA SOURCES. 507 1. Yogācāra Commentaries. 507 2. Viniścayasaṃgrahaṇī. 510 3. 'Basic Section' of the Yogācārabhūmi and Vastusaṃgrahaṇī. 522 4. Reconsideration of Some Occurrences of prabhāvita Discussed by Matsumoto. 529 5. Prabhāvita in the Bodhisattvabhūmi and the Problem of Interpolation. 542 6. Prabhāvita in the Saṃdhinirmocanasūtra. 557 7. Conclusion. 568 Appendix to Part III: On *tathatābīj(ak)a. 569 1. Outline of the Problem. 569 2. Discussion of the Passages Involved. 573 PART IV: RECONSIDERING TBE QUESTION OF THE ORIGIN OF YOGĀCĀRA 'IDEALISM' AND THE PROBLEM OF THE RELATION OF PHILOSOPHICAL THEORY AND SPIRITUAL PRACTICE IN BUDDHISM. 597 1. 'Idealism' and 'Idealist'-looking Formulations. 599 2. Other Theories. 629 ABBREVIATIONS. 643 a) Sigla. 643 b) Special Symbols and Abbreviations. 643 c) Primary Sources. 644 d) Reference Works, Journals, Text Corpora, etc. 654 References. 657 Addenda et Corrigenda. 677 Indices. 683
