印度中观应成派时间观研究——以藏传佛教经院哲学为中心  

Research on the ^(*)Prasangika School's View of Time:Centered on the Scholastic Philosophy of Tibetan Buddhism

作　　者：刘丹枫 Liu Danfeng

机构地区：[1]中国人民大学国学院

出　　处：《国学学刊》2023年第2期62-67,140,共7页Research in the Traditions of Chinese Culture

摘　　要：时间的本质是哲学界普遍关注的重大问题。在佛教思想史上,大、小乘佛教各派也都就时间问题阐发了各自的见解。其中,印度中观应成派的时间观念独具特色,在“一切法唯名施设”的实相论基础上,通过对过去、现在及未来三世法的建构,论证了“唯名施设”之诸法仍有因果作用等中观应成思想内的理论难题。本文即以月称所著《入中论》及藏传佛教格鲁派的相关注释为中心,论述印度中观应成派的时间观念及其特色,并对比印度中观应成派与“说一切有部”时间观念的异同。The nature of time is a major philosophical concern,and in the history of Buddhist ideologies,various schools of Mahayana and Hinayana Buddhism have elaborated on their own views on the issue of time.Among them,the ^(*)Prasangika School's view of time is unique.Based on the theory of"all phenomena are merely nominal designations"in the discourse on the ultimate truth,the ^(*)Prasangika School constructed the Buddhas of the Past,Present and Future,and demonstrated the theoretical problem of the causal efficacy of phenomena designated by names.This article focuses on the"Madhyamakavatara'composed by Candrakirti and relevant commentaries in the dGe-lugs-pa tradition of Tibetan Buddhism,discusses the ^(*)Prasangika School's view of time and its characteristics,and compares the similarities and differences between the ^(*)Prasangika School and the Sarvastivada School in their view of time.

关 键 词：印度中观应成派 时间观 三世 

分 类 号：B946.6[哲学宗教—宗教学] B948