摘要
所知障(jeyāvarana)是区分大、小乘佛教的义理标志之一,所以无论是梵、藏、汉的唯识学、中观学和如来藏—佛性说,基本上都承认并重视此说,尽管在细节的诠释上,还是各有差异。不同诠释之间的一个重要差异,是本文探讨的所知障的体性何属,这是指以下子题:一、所知障的性质染、非染孰是?二、所知障若为污染,是哪一个意义下的污染,与无明和不染无知之间是什么关系?关键是它会否导致无明与流转?三、所知障体性和大、小乘佛教宗教原景的差别的关系是什么?本文沿着以月称为主要代表之一的中期印度中观学,到以宗喀巴和格鲁派为代表之一的藏传教派中观所形成的脉络为案例,探讨印—藏中观学对所知障体性等相关议题的观点,其间亦稍与东亚有相唯识学作对照。讨论的线索是沿着相似但不相同的一对概念展开,即梵文的无明(avidyā)和无知(ajāna),并延伸至不染无明(aklistaavidyā)和不染无知(aklista-ajāna),乃至这四个词的相应藏文翻译。本文在与东亚有相唯识学所知障的简要对照下,辨别出无明和无知两列概念在所知障体性问题上的判断分歧,并依此深化对所知障的理解。论文由四节组成:一、据月称《入中论》藏译本及早期格鲁派中观师如宗喀巴在《入中论善显密意疏》的篇章,说明其观点;二、据格鲁派中期代表人物之一第二世嘉木样的《宗义宝鬘》,探讨宗义书所涉诸宗义的不同说明;三、考察格鲁派之外藏传佛教的其他教派中观学对不染无明的态度;四、中期格鲁派另一学者第一世嘉木样对既有藏传观点的疑惑。
It is agreed by the traditional monastic and the modern scholarship that the ＂obstruction of knowledge＂（ jeyāvarana） is one of the major ideas or theories to make the doctrinal distinction between Early and Mahayana Buddhism. Therefore,＂obstruction of knowledge ＂is a unique idea commonly shared by all intellectual traditions,namely Yogācāra-Vijānavāda,Mādhyamika and Buddha-Nature,from Indian,Chinese and Tibetan Buddhism,although interpretations among them still have differences. This article is a study of the nature of ＂obstruction of knowledge＂（ jeyāvarana） as presented in Indo-Tibetan Mādhyamika. The article aims at answering the following questions：（ a） Is jeyāvarana afflicted or non-afflicted？（ b） If it is afflicted,in what sense is it afflicted,and how is it related to misconception（ avidyā） and non-afflicted not-knowing（ aklistnature of jeyāvaraa related to the distinctive agendas of Hināyāna and Mahāyāna Buddhism？ This study compares and contrasts the following two pairs of key concepts： firstly,avidyā and ajāna,and,secondly,aklist a-avidyā andaklist a-ajāna,as presented in Sanskrit and Tibetan sources. The present article is composed of four sections：（ 1） theTibetan translation of Candrakīrti＇s Madhyamakāvatāra and bhās ya,and the interpretation presented by Tsongkhapa（ 1357- 1419） and other scholars of early Gelukpa Mādhyamika;（ 2） based on Grub mtha＇ rin po che＇i phreng po,a treatise of Gelukpa Tradition;（ 3） aklist a-avidyā presented in various traditions of non-Gelukpa Mādhyamika inTibetan Buddhist Scholasticism;（ 4） Alternative viewpoint proposed by another Gelukpa scholar,namely ＇Jam dbyangs bzhad pa ngag dbang brtson ＇grus,who tries to rise question about the mainstream Gelukpa viewpoint,which commonly accepted by the tradition as standard interpretation.
出处
《复旦学报（社会科学版）》
CSSCI
北大核心
2016年第1期63-75,共13页
Fudan Journal（Social Sciences）
关键词
所知障
无明
无知
不染无明
不染无知
jeyāvarana
avidyā
ajāna
aklista-avidyā
aklista-ajāna
