《大乘起信论 义理新探》

下载本书

添加书签

大乘起信论 义理新探- 第9节


按键盘上方向键 ← 或 → 可快速上下翻页,按键盘上的 Enter 键可回到本书目录页,按键盘上方向键 ↑ 可回到本页顶部!
        
        (裕А 3) 有志於進一步探討歷代以來各種裕璁愅膶W者,
                不妨預先參考(裕А1)所提柏木弘雄的大著,尤其
                序論部份。
        
        (裕А 4) 我已撰出三萬餘字較有系統的一篇〈創造的詮釋學
                及其應用〉,連同本論,準備收在拙著《從詮釋學
                到大乘佛學》,(「哲學與宗教」四集),仍由台
                北?枺髨D書出版公司印行。
        
        (裕А 5) 大正大藏經第五十五冊,頁一四二上。
        
        (裕А 6) 大正大藏經第七○冊,頁三二○上。
        
        (裕А 7) 前揭第七十七冊,頁八二六中。
        
        (裕А 8) 前揭第六十六冊,頁一七五中。
        
        (裕А 9) 該書頁一七七至一七八。
        
        (裕А10) 見《譯裕В看蟪似鹦耪摗罚ㄒ痪湃暄也ㄎ膸彀妫
                後記, 以及《印度哲學研究第六》中的「真諦三藏
                傳的研究」。
        
        (裕А11) 該書(大藏出版社),頁三一至三二。
        
        (裕А12) 《大乘起信論?研究》,頁一八二。
        
        (裕А13) 關於大乘佛法的多門義理,我將不久另撰一篇〈大
                乘佛法的教義多門性與辯證開放性〉,予以較系統
                的討論。
        
        (裕А14)《起信論》開頭的「歸敬偈」云﹕「歸命盡十方。最
                勝業偏知,色無礙自在,救世大悲者。 及彼身體相
                ,法性真如海,無量功德藏。如實修行等。 為欲令
                眾生,除疑捨邪執,起大乘正信,佛種不斷故。」

        145頁

        
        (裕А15) 關於我對牟氏應用《起信論》「一心開二門」的成
                效評價,以及我個人提出的「一心開多門」主張,
                參照拙文〈儒家心性論的現代化課睿担ㄏ拢┢
                已收在拙著《從西方哲學到禪佛教》(一九八六年
                台北?枺髨D書公司印行)。
        
        (裕А16) 印順法師在他《大乘起信論講記》(一九五一年初
                版)的序論中說﹕「我在《印度之佛教》,稱(大
                乘三宗)之為虛妄唯識論、性空唯名論、真常唯心
                論…。本論是屬於法界圓覺宗,或真常唯心論的。
                」我在這裡暫借法師的用語。
        
        (裕А17) 見豐子愷譯《大乘起信論新釋》(一九八一年台北
                ?天華出版公司印行),頁四八至四九。
        
        (裕А18) 田養民氏《大乘起信論如來藏緣起之研究》中文版
               (一九七八年台北?地平線出版社印行),頁一六四
                。
        
        (裕А19) 大正大藏經第四十四冊,頁二四三中。
        
        (裕А20) 前揭,頁一七六上。
        
        (裕А21) 前揭,頁二○六下。
        
        (裕А22) 前揭,頁一七九至一八○上。
        
        (裕А23) 關於宗密聯貫《起信論》與禪宗的圓教見地,參看
                鐮田茂雄的《宗密教學的思想史的研究》(一九七
                五年枺┐髮W出版會印行)。
        
        (裕А24) 大正大藏經第四十四冊,頁三。八。
        
        (裕А25) 前揭,頁四二八到四二九。
        
        (裕А26) 拙著《從西方哲學到禪佛教》,頁三四七。
        
        (裕А27) 《久松真一著作集第六卷經錄抄》(一九七三
                年枺坷硐肷纾摪耸拧T撐脑d《哲學研
                究》第三○卷第九與第十期。
        
        (裕А28) 大正大藏經第四十四冊,頁四二八至四二九。
        
        (裕А29) 《大乘起信論的研究》,頁四三五。
        
        (裕А30) 前揭,頁五十七。
        
        (裕А31) 《大乘起信論講記》,頁十一。
        
        (裕А32) 新本語義似較清楚,如下﹕「一切眾生不名為覺,
                以無始來恒有無明妄念,相續未曾離故。」
        
        (裕А33) 新本語義似較清楚,如下﹕「若妄念息,即知心相
                生住異滅皆係無相,以於一心前後同時,皆不相應
                無自性故,如是知已,則知始覺不可得,不異本覺
                故。」
        
        (裕А34) 新本則云﹕「以不覺一法界故,不相應無明分別起
                ,生諸染心。如是之義,甚深難測,唯佛能知,非
                餘所了。」請注意新本並無「忽然」二字。
        
        (裕А35) 大正大藏經第四十四冊,頁三六○。
        
        (裕А36) 《大乘起信論的研究》,頁四六○。


        146頁

               A CREATIVE…HERMENEUTIC INQUIRY INTO THE
                 MULTIDIMENSIONAL PLEXITY AND DEEP
                  STRUCTURE OF THE AWAKENING OF FAITH

                         By Charles Wei…hsun Fu

          Summary

              In this paper  I attempt  to re…investigate; as
          an application  of my 〃creative  hermeneutics〃; the
          multidimensional  plexity  and deep structure of
          the Awakening  of Faith; in order to find a new way
          of critically inheriting and creatively  developing
          the deep and profoundly prehensive philosophical
          ideas   of  this  important   ‘Mahayana‘   treatise
          (‘sastra‘ )。  My creative hermeneutics  consists of
          the following five hermeneutic levels or steps: (1)
          〃What exactly  did the author  (or the text) say? 〃
          (the stage of textual criticism); (2) 〃What did the
          author  intend  or  mean  to say? 〃 (the  stage  of
          dimentional; logical and contextual analyses);  (3)
          〃What could the author  have said? 〃 or 〃What could
          the author's  sayings have implied? 〃 (the stage of
          discovery  of various possible implications  of the
          text and hermeneutic approaches);  (4) 〃What should
          the  author  have  said?  〃  or  〃What  should  the
          creative hermeneutican say on behalf of the author?
          〃 (the stage of discovery  of the deeper  structure
          of the text);  and (5) 〃What  must  the author  say
          now? 〃 or 〃What must the creative hermeneutician do
          now;  in  order   to  carry   out  the   unfinished
          philosophical  task of the author? 〃 (the stage  of
          critical/ creative transcendence)。
              Based on the above hermeneutic method; I give a
          critical examination  of the major textual critical
          studies  thus  far acplished; and  reach  my own
          conclusion  on the first  hermeneutic  level  that;
          despite  the fact  that  the problem  of authorship
          still   remains   unresolved;  the  text   (in  two
          versions)  has created little difficulty  in so far
          as the question  〃What exactly  did the author  (or
          the text) say? 〃 is concerned。 On the second level;
          I find  that  there  are  in the  text  as many  as
          fourteen    〃gates〃    (dimensions    or   aspects)
          inseparable   from   one   another;   namely;   the
          (trans…metaphysical)  gate of non…duality (or 〃true
          emptiness〃); the  ( ‘prajno…  logical‘  )  gate  of
          ‘paramartha/samvrti‘;  the  (ontological)  gate  of
          〃true forms〃 (or 〃won…

          147 頁

          drous manifestations〃); the (cosmological)  gate of
          dependent   origination;  the   (metapsychological)
          gates    of    hsin/hsing     (mind/nature);    the
          (psychological)    gate    of   citta/    ‘vijnana‘
          (mind/consciousness);  the  (existential)  gate  of
          awakening/nonawakening; the samsaric gate of karmic
          consequences    (reward/    retribution);   the   (
          ‘nirvanic‘  ) gate  of  ultimate  enlightenment  or
          salvation;   the   (dyanic)   gate   of   spiritual
          self…cultivation;    the    (ethical)    gate    of
          bodhisattvic  discipline  (  ‘sila/vinaya‘  );  the
          (psychotherapeutic)  gate of spiritual healing; the
          ( ‘upayic‘  ) gate  of transformational  education;
          and  the  (temporo…historical)  gate  of responsive
          appropriateness。 On the third level; we can find at
          least   the  following   four   major   hermeneutic
          approaches  to the  text: the  theory  of dependent
          origination  by  means  of  tathagata  garbha;  the
          T'ien…  t'ai's non…dualistic approach; the Japanese
          Tendai's  theory of original enlightenment; and the
          Ch'an   (Zen)   approach   in  terms   of   〃sudden
          awakening〃。 On the fourth level; the deep structure
          of the  text  is found  in terms  of  the  gate  of
          non…duality  (instead  of  the  gate  of  dependent
          origination  by means  of ‘tathagata…garbha‘;
小提示:按 回车 [Enter] 键 返回书目,按 ← 键 返回上一页, 按 → 键 进入下一页。 赞一下 添加书签加入书架