大乘起信论 义理新探-第7章
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?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‘; which
has been generally accepted as the foundation since
Fa…tsang; the first and foremost master of the
Hua…yen school)。 On the highest hermeneutic level;
I state that we must attempt a kind of
〃critical/creative transcendence〃 and acplish
for the author his unfinished philosophical task;
and reach the following tentative conclusion: 〃The
theoretical structure of the Awakening of Faith
must have the transmetaphysical gate of non…duality
and the existential gate of awakening/nonawakening
as the twofold foundation; upon which the
‘prajnological‘ gate of ‘paramartha/samvrti‘ can be
established; and then; based on this
‘prajnological‘ gate; can the gate of dependent
origination by means of ‘tathagata…garbha‘ be
established; enpassing the gates of mind/nature;
of mind/consciousness; and of 〃true forms〃。 As to
the remaining gates; they are all derivable from
the above fundamental gates。
In my view; the entire historical development
of the (major) Buddhist ‘sutras‘ (scriptures) and
sastras (philosophical treatises) can be construed
to make up a great history of creative hermeneutics
within the Buddhist tradition。 And the Awakening of
Faith; as one of the first…rate philosophical
treatises exploring the deeper meaning and
philosophical foundation of Mahayana Buddhism; also
should be further studied in this very light for
the future development of Dharma。