圖書標籤: 佛教 說一切有部 阿毗達摩 宗教 religious-studies 殷紅色寶藏 殷紅色
发表于2024-12-28
Sarvāstivāda Abhidharma pdf epub mobi txt 電子書 下載 2024
The Sarvāstivāda is one of the most important Buddhist Schools during the period of Abhidharma development. An understanding of its doctrinal development is indispensable for gaining a proper perspective of the development in Buddhist thoughts in India as a whole. Its doctrine of sarvāstitva — the tri-temporal existence of dharma-s — had had tremendous impact on the doctrines of not only the so called Abhidharma schools, but also those of the Mahāyāna; either directly or indirectly, positively or negatively. Accordingly, even those aspiring to acquire insight into the sources of Mahāyāna thoughts ought to be sufficiently acquainted with the fundamental doctrines of the school.
This publication is one of the first in English – if not actually the first – that deals comprehensively with all the major Sarvāstivāda doctrines within a single volume. The first edition was published in 2002 by the Centre of Buddhist Studies, Sri Lanka. The present third edition is a substantial revision of the second edition published in 2004. Besides a comprehensive index, a glossary of Sanskrit terminologies has also been added in this edition for the convenience of those unfamiliar with the Sanskrit language.
Venerable KL Dhammajoti, PhD., is presently Endowed Professor of Buddhist Studies at the Centre of Buddhist Studies, the University of Hong Kong. Prior to joining the University of Hong Kong, he was Professor and Head of Department of Buddhist Literary Sources of the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka. For the past many years, he has been specializing in Abhidharma studies and early Indian Yogācāra.
法光不同意將眾賢的學說看作新有部。可是“新有部”依然是有部,並不意味著“新”成瞭其它部派。眾賢對有部此前的術語作瞭更明確的區分,對此前的議題在內涵上豐富,在細節上補充,在方法上轉變,在此意義上稱為“新”應沒什麼不可以。既然注意到瞭大毗婆沙論新舊譯本的不同,在將眾賢新說還原到大毗婆沙論時也應作更細緻的區分。法光批評甚至拒絕來自外部對有部的觀點,采取以有部研究有部的方法,這容易滑嚮自說自話。比如世親批評法救的“類異說”類似數論自性轉變說,法光認為這極不公正,舉齣的理由卻是毗婆沙師從未如此批評過法救。如此造成的效果則是有部從未在與他部的交涉中受益,有部學說的發展成瞭自宗的自然演化。
評分我隻想說阿毗達磨好難學????
評分法光不同意將眾賢的學說看作新有部。可是“新有部”依然是有部,並不意味著“新”成瞭其它部派。眾賢對有部此前的術語作瞭更明確的區分,對此前的議題在內涵上豐富,在細節上補充,在方法上轉變,在此意義上稱為“新”應沒什麼不可以。既然注意到瞭大毗婆沙論新舊譯本的不同,在將眾賢新說還原到大毗婆沙論時也應作更細緻的區分。法光批評甚至拒絕來自外部對有部的觀點,采取以有部研究有部的方法,這容易滑嚮自說自話。比如世親批評法救的“類異說”類似數論自性轉變說,法光認為這極不公正,舉齣的理由卻是毗婆沙師從未如此批評過法救。如此造成的效果則是有部從未在與他部的交涉中受益,有部學說的發展成瞭自宗的自然演化。
評分我隻想說阿毗達磨好難學????
評分讀到最後一部分,全程被眾賢的論述吊打一臉懵。這本書的英文比較簡單,對阿毗達磨的英文翻譯其實直接搜cbeta來的更好。個彆地方翻譯有誤,對無錶業的論述那一章有個summary說由於個彆因緣無錶業失去之後,其作用依然能由得法體來維係。法師提到這是俱捨論和順正理論,但其實應該更傾嚮於真諦的看法,得去找找資料。畢竟無錶業法體失去作用為何還能有作用,這個作用算什麼法體。得維係的應該還是法體。
評分
評分
評分
評分
Sarvāstivāda Abhidharma pdf epub mobi txt 電子書 下載 2024