【作者】 刀吉仁青；

【导师】 多识；

【作者基本信息】 西北民族大学 ， 中国少数民族语言文学， 2010， 博士

【摘要】 “佛性”是佛教的最重要的哲学问题。也是佛教思想的终极目标。在佛教三大传承即：藏传佛教、汉传佛教、南传佛教理论体系中,根据如来藏系的经藏论典(如：如来藏经、楞伽经、大方广如来藏经、大般涅槃经、大宝积经、大法鼓经、大乘理趣六波罗蜜多经、胜鬘经、宝积经、不增不减经、法轮经、央掘魔罗经),通过闻、思、修的实践过程,逐渐完善了自己的佛性思想。各自的佛经论典依据、法脉传承、地理环境、意识形态、文化结构的不同,如来佛性的闸释论述、概念理解、修行实践也產生真论不休的分歧。如来藏是这样描述的：如四种(?)生界隐覆譬喻。所谓：1.肤翳覆眼,2.重云隐月,3.如人穿井,4.瓶中灯焰。当知此四有佛藏因缘,一切(?)生悉有佛性,无量相好庄严照明。以彼性故,一切(?)生得般涅槃。1.如彼眼翳是可治病。未遇良医,其目常冥。既遇良医,疾得见色。如是无量烦恼藏,翳障如来性。乃至未遇诸佛声闻缘觉,计我、非我、我所為我。若遇诸佛声闻缘觉,乃知真我。如治病愈,其目开明。翳者谓诸烦恼,眼者谓如来性。2.如云覆月,月不明净。诸烦恼藏覆如来性,性不明净。若离一切烦恼云覆,如来之性净如满月。3.如人穿井,若得乾土知水尚远,得湿土[泥/土]知水渐近。若得水者,则為究竟。如是,值遇诸佛声闻缘觉,修习善行掘烦恼土,得如来性水。4.如瓶中灯焰,其明不现,於(?)生无用；若坏去瓶,其光普炤。如是,诸烦恼瓶,覆如来藏灯,相好庄严则不明净,於(?)生无用。若离一切诸烦恼藏,彼如来性烦恼永尽,相好照明,施作佛事。如破瓶灯,(?)生受用。如此四种譬喻因缘,如我有(?)生界。当知一切(?)生,皆亦如是,彼(?)生界,无边明净。《大法鼓经卷下》(T09n0270_p0297a)。很多佛教宗派认為如来藏“本性清净”、“自性光明”,故一切法(?)生最终进入涅槃境界。大部分佛教宗派持同样的观点。“如来藏”与“空性”的有机结合方面,很多教派產生不同看法。这也就是藏传佛教与其他佛教宗派理论的异同之处和争议焦点。胜鬘经云：世间言说故有死有生。死者,诸根坏；生者,新诸根起。非如来藏有生有死。如来藏离有為相,如来藏常住不变。是故,如来藏是依是持是建立。世尊,不离不断不脱不异不思议佛法。世尊,断脱异外有為法依持建立者,是如来藏。(白话佛经系列胜鬘经今译中国社会科学出版社三十六页)依字解经,这裡讲述的如来藏是“常住不变”、“不生不灭”、“不增不减”。笔者认為；佛性、空性、缘起、藏传佛教在总体上处理这些关键性佛教概念时,据“四依四不依”的原则,了义不了义為标準,依龙树阿闍黎解佛陀,依月陈和佛护解中观空性思想,尊奉“中观无自性论”。因此,藏传佛教佛性论的阐释和发展也遵循这传统。藏传佛教六宗派(即萨迦派、格鲁派、噶举派、寧玛派、觉囊派、庸仲苯派)以及各种各样的分支修派都统统强调“空性”和“佛性”的高度统一性,双运机能的作用。比如有些学者被称為承认“常恒不变的胜义諦”、“具有泛神论色彩的如来藏”的觉囊派也坚持认為自己所持的他空思想吻合与龙树及其中观应成派的其他论师的“自性空中观”思想。篱补巴·西绕坚赞(1292-1361)的论著《山法了义海论》说：若有人说‘如来藏乃了义,则非中观见也,龙树菩萨在《法界赞》云：何法未了悟,轮回三有中,有情恒安住,法界我礼敬…。’这裨“法界”亦指“佛性”。(?)补巴大师认爲,龙树的中观究竟胜义也是“如来佛性”,归根结蒂也即是“中观无自性论”。藏传佛教没有一家离开“空有”谈论“佛性”。所以藏传佛教的如来藏思想是佛教中心思想“空”的基础上建立的,因此,日本批判佛学家松本史朗所说的‘有’和‘我’的立场去解释“佛性”很有区别。松氏认為：1.如来藏思想是"dhatu-vada".2."dhatu-vada"是世尊批评的对象。3.今天的日本佛教,只有彻底否定如来藏,才可称為佛教。(缘起与空-如来藏思想批判中国人民大学出版社7页)据论述他在这裡强调的“如来藏”是“实有”和“存在”的角度考释如来藏而并非“空”的角度解释的“藏传佛教佛性论”。藏传佛教其他修道体,例如：大圆满、大手印、顿越、车确等也离不开藏传佛教“佛性自空”的观念。所以,笔者毫无犹豫地认爲,藏传佛教是般若“空”思想来解释第三法轮如来藏系经典的“佛性论”的佛教。藏传佛教始终提倡理论与实践的高度结合,大慈悲与见空智慧双运,大乐心与见空智慧双运,幻身与光明心双运等。反对理论的单一性和独立性。爲此,这“双运”理论来阐释和检验“佛性”也是藏传佛教的一大特点。总而言之,本文根据现代宗教科学研究理论方法,印度原始佛教文献资料中记载,论证原始佛教如来藏思想溯源.对比分析印度原始佛教宗派源流中如来藏思想的不同论述,印度佛教如来藏思想发展的不同歷史阶段.藏传佛教寧玛派、觉囊派為代表的八大修派所论述的佛教如来藏思想进行概括,总结出藏传佛教如来藏思想的本土化、空性双运性、对立统一性.从“批判佛教”学术思潮的方法,分析藏传佛教如来藏思想歷史来源、理论体系、发展阶段及其特色。论证藏传佛教如来藏思想对藏传佛教思想结构,宗派教义、宗教哲学思想的重大影响。阐述藏传佛教如来藏思想学术趋向以及简略介绍原始佛教如来藏观,特别是本性清静、心性如来、佛性自空、性空双运等藏传佛教本土化概念。更多还原

【Abstract】 The tathagatagarbha in Tibetan BuddhismThe tathagatagarbha concept is a fundamental philosophical question of Buddhism. tathagatagarbha (Sanskrit) has the original contextual meaning of "embryonic Buddha" (Tib:bade gashegas snginga po) or "Buddha heart". Mahayana Buddhism, Vajrayana Buddhism, and particularly the Prasangika school expresses the term as "Buddha nature". Within the three surviving nikayas of Theravada Buddhism, there are several ways of understanding tathagatagarbha and according to different sutras. The most significant doctrines lie in the Tathagatagarbha, Lankavatara, Mahaparinnirvana,, Maharatnakuta, Mahabheri Haraka Parivarta, and Angulinalya sutras, which define tathagatagarbha as a monism and something permanent. Prasangika and Tibetan Buddhism schools (Nyingma, New Bon, Kadam, Sakya, Jonang, Gelug, Kagyu) meanwhile, see tathagatagarbha as an expression of the concepts of pratiyasamutpada (dependent arising) and sunyata (emptiness). Many researchers believe that the Tibetan Buddhist practice of mahasampanna (Eng:Dzogchen, Tib:rdzogas chena) and Mahamudra (Eng:the Great Seal, Tib:phyga rhy chen mo) are based on the concept of an "absolute" tathagatagarbha.In this paper I focus on the Tibetan Buddhist interpretation of tathagatagarbha and argue that its concept concerns "emptiness" and "dependent arising" but nothing else. I have five main arguments:1) All Tibetan Buddhist schools, in theory and practice, assert that they follow Mahayana Buddhism and its Prasangika school; Tibetan Buddhism is enshrined in the doctrines of bothNagarjuna and Candrakirti who both stated that ultimate truth is sunyata but not atman (infinite, ego-less, svabhava); 3) Nagarjuna’s Mulamadhyamakakarika declares:"whatever is relational origination [pratityasamutpada] is sunyata" which means that all phenomena (dharmas) are sunyata including Buddha nature; 4) The Tibetan Buddhist schools insist that all Buddhist sutras be explained in terms of Nagarjuna’s theory and wisdom. The Buddha himself prognosticated Nagarjuna as his re-disseminator and this is recorded in several scriptures, for instance Tsongkhapa’s In praise of dependent arising; and 5) Tibetan Buddhist schools agree on the tathagatagarbha concept and this understanding corresponds with the principles of Buddhist scripture, in particular the "revelation of the whole truth" and "partial revelation of the truth", the four seals of Buddha truth (chatur udan) and the four reliances (catrari pratisaranan).Tibetan Buddhist schools stress that in the three turnings of the wheel of the Buddha’s doctrine(tridharmachakra), the second teaching of the "perfection of wisdom" (prajna) or "wisdom of emptiness" is central, the Heart Sutra (Prajnapramit-hridaya Sutra) containing the wisdom of salvation. Tathagatagarbha is the main teaching of third of the tridharmachakra and should be combined with the wisdom of emptiness. Hopkins [1973:p323] states:"The prasangikas say that this teaching [of the concept of tathagatagarbha] is an example of giving to the cause the name of effect; for, the emptiness of the mind of each sentient being is what allows for change of that sentient being’s mind, and this emptiness if being called a fully enlightened Buddha"In conclusion, I am arguing that the concept of tathagatagarbha in the Tibetan Buddhist schools-being simply emptiness and dependent arising-includes the view of the Tibetan Buddhist Dzogchen school and its gazhanastaonga (Eng:wrong view concerning unrealness of the attributes) text and tradition. In this vein, Tibetan Buddhist sects also contend that several Mahayana Buddhist scriptures such as the Mahaparinirvana, Tathagatagarbha, Srimladevimhanada and Mahayana Angulimaliya sutras, which describe tathagatagarbha as omniscient, eternal, infinite, pure, benevolent, nurturing, ultimate nature, unconditioned, changeless, virtuous or ineffable are to be understood as only "partial revelation of the truth" and not "revelation of the whole truth". After all, tathagatagarbha in Tibetan Buddhism is emptiness or wisdom of emptiness but nothing else. In fact, according to Tibetan Buddhism, the two-in-one (yuganaddha, Tib:zunga vajuga) of emptiness and bodhicitta, means that we can attain the final Buddhist goal of enlightenment. This is why tathagatagarbha is the cornerstone of all Buddhist teaching.更多还原