Please use this identifier to cite or link to this item: https://ah.nccu.edu.tw/handle/140.119/62037


Title: 佛與眾生的一致性與差異性— 以如來藏三義的六種概念為主要研究課題
The Sameness and the Difference between the Buddhas and Ordinary Sentient Beings:an Investigation focusing on the Six Notions Related to the Three Reasons for Tathāgatagarbha.
Authors: 林采蓉
Contributors: 耿晴
林采蓉
Keywords: 如來藏三義
真如
後得智
法身
色身
本性住種姓
習所成種姓
“three reasons for establishing that all sentient beings are Tathāgatagarbha-s”
Thusness
subsequently attained cognition
Absolute Body
Corporeal Body
Innately abiding seeds
Proclivities seeds
Date: 2013
Issue Date: 2013-12-02 17:53:52 (UTC+8)
Abstract: 本論文探討印度佛教的「如來藏三義思想」,來反思如來藏思想基本困難與哲學問題,如來藏思想的困難在於,眾生與佛有「一致性」來成立如來藏思想,還需要考量眾生與佛現實上的「差異性」。為了同時回答這兩方面,就必須同時考慮「所纏、出纏、有為法、無為法」這四種面向。
雖然現代學者試圖為如來藏三義思想作出解釋,由於沒有考慮所纏、出纏、有為法、無為法的四種面向,因此無法了解眾生與佛的差異性。本論文試圖從眾生與佛的「有為法、無為法」面向來了解如來藏三義,就會有如來藏三義下面涵蓋的六種概念:真如、後得智、法身、色身、本性住種姓與習所成種姓,透過六種概念的比較與分析,我們才能真正掌握眾生與佛的相同與相異之處。
本文從如來藏三義的六種概念提供的重要性在於:出纏的佛不斷教化所纏眾生,所纏眾生如果不斷練習則可能成為出纏的佛,基於這樣的詮釋,正是如來藏思想的解脫學之主要目標與特色。再者,本論文依《寶性論》為主的如來藏思想的解脫學,提供一條清楚的脈絡與演示,也是本文最主要的貢獻之處。
This thesis examines the idea of the “three reasons for establishing that all sentient beings are Tathāgatagarbha-s” in Indian Buddhism in order to reflect upon the fundamental difficulty of tathāgatagarbha theory. The difficulty lies in that, on the one hand, both sentient beings and Buddha share something exactly the same, but on the other hand, they are still realistically different. To resolve this seeming contradiction, I argue that we need to consider the notion of Tathāgatagarbha along the following four aspects at once: “entangled in defilements,” “not entangled in defilements”, “being conditioned” (saṃskṛta) and “being unconditioned” (asaṃskṛta).
A few modern scholars have tried to provide interpretations of the “three reasons for establishing that all sentient beings are Tathāgatagarbha-s,” but their interpretations are not satisfying, because they did not take all the above four aspects into account. To give a more satisfying interpretation, I argue, we need to further differentiate along the line of “being conditioned or unconditioned” and divide the “three reasons” into six notions: “thusness” (tathatā) , “subsequently attained cognition”(pṛṣṭhalabdha-jñāna),”Absolute Body”(dharmakāya), “Corporeal Body” (rupakāya), “innately abiding seeds”(prakṛtisthaṃ gotra), “proclivities seeds” (samudānīta gotra). By comparing these six notions, we can better see in what aspects the Buddha and sentient beings are the same, and in what other aspects they are different.
The main contributions of this thesis are two: (1) highlighting the main soteriological goal of Tathāgatagarbha thought, which is to convey the idea that the Buddhas, who are not anymore entangled in defilements, are continuously teaching sentient beings, and sentient beings, who are still entangled in defilements, are continuously praticing to become Buddhas. (2) laying out a clear map of the soteriology of Tathāgatagarbha thought.
Reference: 一、漢譯佛教經藏 (依經號排序)
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Fuchs, Rosemarie by Arya Maitreya. 2000. with commentary by Jamgön Kongtrül Lodrö Thayé, the Unassailable lion's roar, and explanations by Khenpo Tsultrim Gyamtso Rinpoche , Buddha nature : the Mahayana Uttaratantra shastra, Ithaca, N.Y. : Snow Lion Publications, (由噶瑪巴派的第一世蔣貢康楚羅卓泰耶仁波切註釋與竹清嘉措仁波切解釋《寶性論》藏文根本偈頌之英譯)
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Obermiller, E. 1931.The Sublime School of the Great Vehicle to Solvation, Being a Manual of Buddhist Monism,Acta Orientalia, vol. IX; -3,4 , p.81-306.(《寶性論》藏文英譯)
三、中、日文專書(按筆劃順序排列)
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——(1999)。《梵佛探》,南昌市,江西教育。
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楊惠珊(1988)。《《寶性論》中佛性思想之研究》,台北:中華佛學院。
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——(1988)。《印度佛教思想史》,新竹:正聞出版社。
——(1993)。《華雨集第五冊》,新竹:正聞出版社。
釋恆清(1997),《佛性思想》,台北:東大圖書公司。
釋聖嚴(2005)。《自家寶藏:如來藏經語體譯釋》,臺北市:法鼓文化。
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——(2009)。《如來蔵思想の形成 Ⅱ(第五卷)》,東京都:春秋社。
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四、西文專書、論文 (按字母、筆畫順序排列)
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五、網路、工具、辭典 (按字母、筆畫順序排列)
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Description: 碩士
國立政治大學
宗教研究所
98156006
102
Source URI: http://thesis.lib.nccu.edu.tw/record/#G0981560061
Data Type: thesis
Appears in Collections:[宗教研究所] 學位論文

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