基本信息出版社：中国藏学出版社
页码：669 页
出版日期：2008年09月
ISBN：9787802530423
International Standard Book Number：7802530423
条形码：9787802530423
EAN：9787802530423
版本：第1版
装帧：平装
开本：16
正文语种：英语
丛书名：汉藏佛学研究丛书
外文书名：A Study of the Dharmadharmatavibhanga(Volume Two)

内容简介 《辨法法性论研究(第2卷)(英文版)》为罗拔臣先生（Raymond E．Robertson）撰译四部研究《辨法法性论》—harmadharmatdvibhahga）之系列专著中的第二部。《辨法法性论研究(第2卷)(英文版)》承接上一部研究本论所依之大乘经，集中讨论《辨法法性论》的论义，以及世亲（Vasubandhu）释论对理论本论的重要性。由此引伸《辨法法性论研究(第2卷)(英文版)》“导论”部分所涉及的讨论范围，即包括瑜伽行派古学（或称“弥勒瑜伽行”Maitreyan Yogacara）的传统、“转依”（醚rayapariv．rtti）的义理、瑜伽行古学对“三自性”（trisvabhava）的抉择、本论所说“本性清净，客尘所染”之“法性”（dharmata）义与如来藏（tathhgatagarbha）学说的关涉，以至藏土的“大中观”（dbu ma chen po）学说如何延展瑜伽行古学的传承、本论的各种西藏译本、及世亲释论与藏地论师释论的比较。
《辨法法性论研究(第2卷)(英文版)》第二章,讨论藏传佛教格鲁派（dGe lugs pa）及印度哲学家Bimal Krishna Matilal如何误解瑜伽行派的教法为“唯心主义”。并依《解深密经》（Samdhinirmocanastitra）及瑜伽行派诸论澄清此等曲解。
书中第三章为罗拔臣先生对世亲释论的英文译注：第四章，则由邵颂雄把谈锡永上师依自宗宁玛派（rNying ma pa）见地对世亲释论的疏释译为英文，附于世亲释论之后。罗拔臣先生认为谈锡永上师的疏解，与世亲、绒师．所知普明（Ron2 ston shes bvakun rig）及不败胜海（Mi pham rgya mtsho）的阐释一脉相承，而与格鲁派贤慧马鸣（Blo bzang rta dbyangs）的注解迥异。
《辨法法性论研究(第2卷)(英文版)》最后一章．校勘各种版本（北京版、德格版、奈塘版、卓尼版、噶丹版）中三种《辨法法性论》论颂的藏译．甚具学术参考价佰。
编辑推荐 《辨法法性论研究(第2卷)(英文版)》：Vasubandhu's Commentary andThree Critical Editions of the RootTexts, with a Moderm Commentary fromthe Perspective of the rNying ma Traditionby Master Tam Shek-wing, translated andannotated by Henry C.H. Shiu。
目录
Editors' Preface
Acknowledgment
Preface
1.Introduction to the Dharmadharmatdvibhahga of Maitreya
1.1 The texts: the root-text and its commentaries
1.2 The Maitreyan tradition
1.3 Historical perspective
1.4 The transformation of basis (Skt.d,(rayapariv!'tti)
1.5 The Dharmadharmatdvibhahga does not mention the three constitutive principles (Skt.trisvabhdva)
1.6 In Maitreyan Yogacara unreal pervasive conceptualization is to be eliminated, not transformed
1.7 Primordial loss of intrinsic awareness and it reinstitution
1.8 Adventitious defilement and its removal
1.9 The transformation of basis of Maitreyan Yogacfira and Tathfigatagarbha differs from that of Asafiga
1.10 Maitreyan Yogacara goes beyond Tathagatagarhha, but not in the direction of Vijfnanavada
1.11 Summary of the Dharmadharmatdvibhaviga's message of the transformation of basis (Skt.drayapariv.rtti)
1.12 The Dharmadharmatdvibha~ga belongs to the Tibetan tradition of Great Madhyamaka
1.13 The discovery of the Dharmadharmatdvibhagaand its translations into Tibetan
1.14 Extant Tibetan texts: canonical and noncanonical
1.15 Critical editions by three scholars
1.16 The commentaries of Vasubandhu, Rong ston, Mi pham, and Blo bzang rta dbyangs
1.17 The Dharmadharmatdvibhaga and the three constitutive principles (Skt.trisvabhdva)
1.18 The Dharmadharmatdvibhaga avoids the problematic status of the relative-dependent constitutive principle Skt.paratantrasvabhdva)
1.19 The Dharmadharmatavibhanga is independent of the three constitutive principles
1.20 What the Sam. dhinirmocanasutra says concerning the three constitutive principles
1.21 What the "Maitreya Chapter" of the Twenty-Five Thousand Stanza Perfection of Wisdom utra says concerning the three constitutive principles
1.22 The doctrine of three constitutive principles as a hermeneutical principle
1.23 Tsong kha pa's demonstration in his Essence of Eloquence that the Sam. dhinirmocanasutra asserts that the relative-dependent constitutive principle exists by way of its own character
1.24 Maitreyan Yogacara and Great Madhyamaka
1.25 Implicit or implicative denial (ma yin dgag, Skt. paryudasapratis.edha) and explicit or nonimplicative denial (med dgag, Skt. prasjyapratis, edha )
1.26 Intrinsic emptiness (rang stong) and extrinsic emptiness (gzhan stong)
1.27 Maitreyan Yogatcara continuation in Great Perfection (rDzogs chen)
1.28 Klong chen rab 'byams pa and Dol po pa accord in criticizing the view that the mind of ordinary beings is the locus of liberation; they both maintain the existence of a real ground beyond illusion that is the Buddhistic embodiment of pristine awareness
1.29 Early sources of rDzogs chen exhibit the fundamental Maitreyan Yogacara doctrine of errancy stemming from the dynamics of a pure base
1.30 rDzogs chen exhibits the primary and secondary losses of intrinsic awareness taught in the Dharmadharmatavibhanga
1.31 Great Madhyamaka according to Mi pham
1.32 The definition of Great Madhyamaka according to Mi pham' s mKhas pa' i tshul la 'jug pa' i sgo (Gateway to Knowledge)
1.33 The two negations and the discursively and nondiscursively formulated ultimate according to Mi pham's commentary to Bodhicaryavatara 9 (Sher 'grel nor bu ke ta ka)
1.34 Mi pham's Profound Guide to the Madhyamaka View (dBu ma'i lta khrid zab mo)
1.35 The practice taught in Dharmadharmatavibhanga accords with Mi pham's Profound Guide to the Madhyamaka View
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2.Maitreyan Yogacara and the criticism of it by Tsong kha pa and Bimal Krishna Matilal
3.Vasubandhu s commentary to the Dharmadharmatavibhainga
4.A Modern Commentary on the Dharmadharmatavibhanga form the Perspective of the rNying ma Tradition by Master Tam Shekwing
5.Three Critical Editions of the Dharmadharmatavibhaiga
Bibliography
Index
Chinese abstract
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序言 The geographical terms "Northern Buddhism" and "Southern Buddhism" are used to refer to the Buddhist traditions transmitted outside of India. "Northern Buddhism" refers primarily to Buddhism practiced in China, Korea, Japan, Tibet and Mongolia, where the Mahayana tradition is followed. "Southern Buddhism" is practiced in Sri Lanka, Burma, Thailand, Cambodia, and Laos, and follows the Theravada tradition. Chinese Buddhism, being one of the two main branches of "Northern Buddhism," is a result of the encounter between Buddhism in Central Asia and the Chinese civilization during the first century C.E. This highly evolved form of Buddhist practice was later transmitted to Japan and Korea, where it is known to Western academics as "East Asian Buddhism."
The other main branch of "Northern Buddhism" was transmitted from India to Tibet in the seventh century and again in the tenth century. These are known as the first dissemination （snga dar） and the second dissemination （phyi dar） respectively. Because of the close relationship of the practice of Buddhism in India and Tibet, the study of Tibetan Buddhism has often been linked to Indian Buddhism. This has given rise to the academic practice known as Indo-Tibetan Buddhist Studies, which has become one of the most well-developed and successful areas in modern academic Buddhist studies.
文摘 插图：


The principle at the heart of Buddhism is that the lives of ordinary human beings are characterized by suffering （sdug bsngal, Skt. duhkha）. Madhyantavibaga 1:11 says that the process of interdependent coorigination （rten cing 'brel bar 'byung ba, Skt. pratityasamutpada） is such that living being are made to endure the cyclic suffering of birth, old age, and death. This suffering is not essential; it can be ended through the path of transformation because it has causes, namely, the loss of cognition of thusness. This failure to cognize thusness is reflective of adventitious defilement that is eliminated by the path of transformation. The cause of suffering within interdependent cooriginafion is the feedback engine of delusion-aff cfion （nyon mongs, Skt. klesa） and action （las,Skt. karman）: action is propelled by delusion-affliction and the result of action is the creation of delusion-affliction. The dynamic pair of delusion-affliction and action, as the causal pervasive delusion-afflictions, comprises the causal dimension of interdependent coorigination. The environlnent supporting and created by this pair, as the seven aspects comprising the resultant pervasive delusion-afflictions, comprises the resultant dimension of interdependent coorigination.
Delusion-affliction, the primary constituent of this feedback engine because it subsists as the propelling force for relatively ephemeral actions, is so named because, in relation to potential access to satisfying reality, delusion-affliction indicates that the suffering experienced in ordinary life is affliction due to delusion; therefore, being error, it can be eliminated and reality experienced as it is, jtist as in the case of the ending of any common delusion which obscures perception. 11 Tibetan: chos nyid, Sanskrit: dharmata See note 1 where I propose thinking of dharmata as meaning "reality-itself" and dharma as meaning "themati
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