《大乘起信論》與佛耶對話

• Other Authors: 陳倩 (author.)
• Format: Others
• Language: Chinese; English
• Published: 2016
• Online Access: http://repository.lib.cuhk.edu.hk/en/item/cuhk-1292390

《大乘起信論》是一部對中國佛學乃至整個東亞佛教發展有著深遠影響的重要論典。19世纪末至20世纪初，《起信論》作為東亞大乘佛教的標誌性經典被傳譯到了西方，這就是鈴木大拙與李提摩太的兩次英譯。對這兩次翻譯的研究目前集中於從譯者所處的歷史情境來解讀其翻譯的特點和背後的動機，二者溝通文化與宗教的初衷則多少被忽略了。 === 隨著歷史的發展，如今的宗教間對話已經達到了相當的深度和廣度。受二者啟發，本文將提出，若放在當代佛耶對話的企劃中，《起信論》又能否成為一個恰當的媒介或對象？在目前的佛耶對話研究中，已有一些拓荒之作，它們以《起信論》中“一心二門”、“隨緣不變”等思想為工具，討論基督教神學中基督論、三一論等重要問題。這類研究指出，在漢語基督教神學的語境中，相較中觀與唯識，如來藏思想可能更有幫助。 === 本文試圖探討，以《起信論》這部“大乘共法”本身為綱領，在當今的佛耶對話研究中是否可以有更多可供發掘的課題？《起信論》的內容全面涉及終極實在（ultimate reality）、人性論、拯救論、信仰觀與修行觀，這些方面的比較正是當前佛耶對話的重要內容。而筆者所見，關於這些主題，當前的研究不僅鮮有論及《起信論》者，基督教傳統中的參與方也僅限於天主教與新教。本文將提出，被忽視的東正教傳統實亦有更豐富的內容可與大乘佛教對話，例如其與新教傳統頗為異趣的人性論和成神論。而在修行觀的比較中，部派佛教及禪宗的修行實踐是佛教一方最大的主角，這些比較的結果，往往終止於耶佛二宗教在終極目的上的根本差別。本文將提出，若以《起信論》的修行觀為對象，或許可以改進（或推進）這類對話的內容。通過上述的系統考察，筆者認為，作為如來藏思想之代表經典與大乘佛法之總括，《起信論》應當是一適宜而“大公”的對象，來拓展和推進對話的空間。 === 關鍵詞：《起信論》 佛耶對話 終極實在 人性論 === The Treatise on the Awakening of Faith in the Mahayana (here after AFM) is a very important Śāstra which had far-reaching influence in Chinese and even in East Asian Buddhism. In the late 19th to early 20th century, it was translated into English by D. T. Suzuki and Timothy Richard respectively as a representation of East Asian Mahayana Buddhist classics. There are some studies on Suzuki’s and Richard’s translations and interpretations of AFM which focus on their hidden agenda, such as Suzuki tended to stress not only the distinctiveness of Mahayana Buddhism vis-à-vis other forms of Buddhism, but also that vis-à-vis the Western thought. Richard used a lot of Christian terms to translate the text in order to show that Buddhism and Christianity were basically two expressions of the same divine revelation. However, there are relatively few studies focusing on AFM’s role in the communication between Buddhism and western culture, especially Christianity. === In recent years, there are many comparative studies of Buddhism and Christianity. Some of them used the model of “one-heart-with-two-gates” formulated in AFM to interpret the Christological formula articulated at the Council of Chalcedon in CE 451. These studies show that the Tathāgatagarbha thought is more helpful in compare to Madhyamika and Yogācāra schools in Chinese Christian theology. === But these discussions on AFM is restricted to the model of “one-heart-with- two-gates” and do not cover many other issues or concepts in the treatise. As many other aspects or main themes of the treatise maybe relevant to the contemporary Buddhist-Christian dialogue, the significance of AFM for Buddhist-Christian studies has not been properly explored. This research starts with the texts of AFM themselves. A close reading of the treatise shows that the treatise covers many issues concerning ultimate reality, concepts of human nature, salvation, and practice. These issues are among the main themes in the prevalent comparative studies, but the existing explorations of AFM are far from adequate. === Furthermore, the current dialogue between Buddhism and Christianity on relevant topics might have been dominated by the comparison with Protestantism and Catholicism. However, the Orthodox tradition, especially its doctrine of theosis and the related spiritual practice, is quite different from those two denominations, but it can also be relevant to the dialogue with MahayanaBuddhism. This research shows that the treatise’s view of the relevant themes can enrich the existing dialogue and point out some of the untrodden areas for the dialogue. === Keywords: Awakening of Faith; Buddhist-Christian Dialogue; ultimate reality; concepts of human nature === 陳倩. === Thesis Ph.D. Chinese University of Hong Kong 2016. === Includes bibliographical references (leaves ). === Abstracts in English and Chinese. === Title from PDF title page (viewed on …). === Chen qian. === Detailed summary in vernacular field only. === Detailed summary in vernacular field only. === Detailed summary in vernacular field only. === Detailed summary in vernacular field only.