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標題: | 從《入中論》對唯識學派的批判論月稱的緣起思想 A Treatise on Candrakirti's Concept of Dependent-Arising on the Basis of His criticism of the Yogacara in the Madhyamakavatara |
作者: | Jia-Cheng Liu 劉嘉誠 |
指導教授: | 楊惠南 |
關鍵字: | 緣起,中觀自續派,依他起性,唯識學派,此緣性,相待性,自立論證,月稱,空性,阿賴耶識,歸謬論證,清辨,中觀應成派,自性,入中論, idajpratyayata,Candrakirti,Svatantrika,Bhavaviveka,svatantra-anumana,apeksa,alaya,paratantra,Madhyamakavatara,Yogacara,wunyata,svabhava,pratitya- samutpada,prasavga- anumana,Prasavgika-Madhyamika, |
出版年 : | 2005 |
學位: | 博士 |
摘要: | 摘要
本論文係依據月稱所著之《入中論》對唯識學派阿賴耶識緣起的批判,從佛教緣起思想的歷史脈絡、月稱對「緣起」的語義解釋及中觀應成派的方法,以探討月稱的緣起思想。月稱在《入中論》中,主要是基於「緣起無自性」的立場批判唯識論者的有「自性」(svabhava)之緣起論,並且在《明句論》中將「緣起」解釋作「相待」(apeksa),亦即緣起諸法之所以無自性,乃是由於因緣所生的一切法無不是相依相待,相待故無自性;換言之,月稱乃係以緣起的「相待性」意義,批判唯識學派的有自性之緣起論。月稱除了以「相待性」作為緣起的語義,並且將「相待性」融會於「此緣性」(idajpratyayata)與「空性」(wunyata)。因此,月稱對緣起的理解,即包含有此緣性、相待性及空寂性等三方面之概念。月稱對唯識學派的批判,乃是以上述「緣起」一詞所包含的三方面概念作為批判基礎,以批判唯識學派「計阿賴耶識以成立業果」、「唯識無境」及「依他起有自性」之主張,並在佛教緣起思想的歷史脈絡下,呈顯出其緣起思想涵蓋了「業感緣起」、「相待緣起」及「性空緣起」等三層意義。在方法學上,本文從教證和理證等二方面,分別探討唯識學派賴耶緣起及月稱的緣起思想之論證方法,並藉由中觀應成派不共自續派和唯識派的論理特色,呈顯應成派的歸謬論證法及月稱的論證邏輯,並提出月稱對唯識學派的批判之檢討。本文最後,仍依循佛教緣起思想的歷史脈絡,以探討月稱的緣起思想乃係上承釋尊和龍樹的人法二空之緣起論,下開西藏中觀學之蓬勃發展,以呈顯月稱緣起思想在佛教史上所具有的承先啟後之意義;並從月稱解釋「世俗」(sajvrti)之三義及其緣起思想所包含的二諦義,對月稱的緣起思想作出評價。 Abstract The present thesis investigates Candrakirti's concept of dependent-arising on the basis of the critique, given in his Madhyamakavatara, regarding the Yogacara concept of “dependent-arising regarding the mind-basis-of-all”. The approaches taken are Buddhist intellectual history in general, Candrakirti's interpretation of the term “pratityasamutpada”, and the methodology of the Prasavgika-Madhyamika. In the Madhyamakavatara, Candrakirti criticized the vijbanavadin theory of “dependent- arising regarding self-existence” mainly on the basis of his view that “dependent- arising is without self-existence” while in the Prasannapada he interpreted the term “pratitya” as “apeksa” (relativity), i.e the reason for conditioned phenomena to be without self-existence lies in the fact that every dharma arisen by causes and conditions is dependent and therefore empty of self-existence. In other words, Candrakirti criticized the Yogacara theory of “dependent-arising regarding self- existence” in view of his understanding of the “relativity” of dependent-arising. For Candrakirti, “apeksa” does not only indicate the meaning of “pratitya”, but it is also in harmony with “idajpratyayata” (conditionality) and “wunyata” (emptiness). Thus Candrakirti's understanding of dependent-arising comprises the three aspects of “relativity,” “conditionality,” and “emptiness”. His criticism of the Yogacara, therefore, is based on the above-mentioned threefold meaning of dependent-arising and attacked the Yogacara positions that “a connection of action-cause with action-effect depends on the mind-basis-of-all,” “mind-only is without object” and “other powered dependent phenomena possess self-existence”. This demonstrates that Candrakirti's concept of dependent-arising included the ideas of “dependent-arising regarding action-capability,” “dependent-arising regarding relativity,” and“dependent- arising regarding emptiness”. The present thesis, moreover, discusses the logic behind the Yogacara concept of “dependent-arising regarding the mind-basis-of-all” and Candrakirti's ideas concerning dependent-arising by way of teaching-argument and reason-argument. Through the specific arguments which differentiate Prasavgika- Madhyamika from Svatantrika and Yogacara, the Prasavgika method of prasavga- anumana and Candrakirti's logic of argument are demonstrated. Then an evaluation of Candrakirti's criticism of the Yogacara is given. In view of the development of the Buddhist concept of dependent-arising, it is believed that Candrakirti's understanding derived from the theory of personal selflessness and phenomenal selflessness as expounded by Wakyamuni and Nagarjuna, and in turn made the vigorous development of Madhyamika studies in the Tibetan tradition possible. Finally, an attempt is made to appreciate Candrakirti's concept of dependent-arising from the viewpoint of the two truths and the three kinds of meaning of “sajvrti” (convention) as they were interpreted by Candrakirti. |
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