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題名:印度佛教史中有與空兩條脈絡之間的關係    
The relationship between Bhava, Sunyata and the development of this concept in Bhuddhism History in India
著者:釋行平(Thich Hanh Binh)
出版地區:台灣
出版城市:新北市
學科:人文綜合
關鍵字:法有 ; 一切法皆空 ; 緣起 ; 一切有部 ; all things are real ; voidness of identity of all things pratiya-samutpada ; Sarvastivadin School
刊名:華梵人文學報
卷期:9期(2008.1)
頁碼:133-169
語言:繁體中文
摘要: 中文摘要PDF ; 英文摘要PDF

有與空是印度佛教中的兩系偉大思想。有是說一切有部的思想,認為一切法都有自性;室是初期大乘般若中觀學派的思想,認為一切法皆空,或是緣起性空。這兩種思想的產生,當然其有特殊的因素。 據印度佛教思想史來了解此二系思想的產生,可知有部建立「三世實有,法體恆存」的思想,一方面他們打破桔子部的精特枷;.fi'與化地部的「過去、未來無」的學說,另一方面,他們又依據〈雜阿合經〉中所提及三世時間、五趙、十二處、因緣等,把它作為理論基礎,說明「實有三世實有,法體恆存」的思想。從大乘者而言,此種思想違背佛陀的教理,因此導致初期大乘中觀學派「一切法皆空J ' I"緣起性空」的思想。 〈般若經〉所解釋「一切法皆空」必須立於菩薩地位,然後使用般若波羅蜜多來觀察一切法,才能了知它是空,並非一般人的知識,以及小乘聲聞者的智慧能了知的。同樣的,龍樹繼續弘揚大乘空性的思想,但他對空的分析就有發展之處,就以「緣起法」來分析理解諸法也明了一切法皆空,因此一般稱為龍樹的思想是「緣起性空」 希望透過此論文讓讀者了解印度佛教史中有與空兩條脈絡之間的關係.
The notion of existence (bhàva) and the voidness of identity (sùnyatà) are two great points of view of Indian Buddhism. Bhàva, meaning all things are real, is an opinion of the Sarvàstivàdin School. Sùnyatà, which assumes the voidness of identity of all things, is a doctrine of the Prajnàpàramita and Màdhyamaka Schools in the Mahàyàna Buddhism. Therefore, the cause and process of the accomplishment of these two thinking systems (bhàva and sùnyàta) have their own practical histories. If we depend on the thinking history of Indian Buddhism to find out the origins in which these two systems of thinking derived, we will recognize that the appearance of b􀁩àva 􀁸as a process of the thinking movement of the Sarvàstivàdin School to oppose the Vàtsàputràya School’s point of view of the pudgala. It also condemned the Mahisàsaka School’s opinion, which states that the past and future are not real. At the same time, the philosopher of the Srvastivada relies on􀀡the explanation methodology and dharma from the Agam-Nikaya such as Pannca-skandha, Dvadasa-ayatana, Pratitya-samutpada, and the concept of time in order to establish the school of thoughts: Existence of Time is real. identity of all things is real. This point of view is a factor to establish the doctrine of sùnyàta of the Mahayana Buddhism. According to Buddhist researchers, the first scripture of the Mahayàna Buddhism belonged to the system of Prajnàpàramità-Sùtras, which states that the nature of all things is unreal. It also condemned the Sarvàstivàdin School’s thought process. How can people understand deeply the voidness of identity of all things? According to the explanation of Prajnàpàramità-Sùtras, people who want to understand fully the concept of identitylessness must be in the position of Bhodhisattva because by perfect wisdom (Prajnàpàramita), Bhodhisattva can observe the nature of all things to be voidness. However, the acknowledgement of human beings and the saint Listeners (Scràvaka) can not recognize the voidness of identity of all things. Because it was so difficult for most people to understand this explanation, Nàgàrjuna changed the explanation method, which states that all things existed through many conditions (pratìya-samutpàda); therefore, all things are voidness (sùnyatà). That is Nàgàrjuna’s explanation method. I hope that my explanation from this research paper will give you a more thorough understanding about the two different schools of thought of the bhàva and the sùnyatà in Indian Buddism.


    

本卷期目次
華梵人文學報 9期 (2008.1)
試論韋齋詞的文化心靈與意涵/ 王隆升
印度佛教史中有與空兩條脈絡之間的關係/ 釋行平
從「和」觀論《中庸》與《樂記》的關係/ 吳幸姬
《江湖奇俠傳》 (1922) 的另類孩童/ 楊清惠
孟子「神話向度」檢討/ 張胤賢
試論韋齋詞的文化心靈與意涵/ 王隆升
印度佛教史中有與空兩條脈絡之間的關係/ 釋行平
從「和」觀論《中庸》與《樂記》的關係/ 吳幸姬
孟子「神話向度」檢討/ 張胤賢
《江湖奇俠傳》(1922)的另類孩童/ 楊清惠
 
   
 
   

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