如来藏思想对于慈氏论书中三性说的影响

Tathāgatagarbha Influences in the Three Nature(trisvabhāva) Theory of the Maitreya Works

瑜伽行派继承了毗昙中关于实有法和假有施设的区分,将般若波罗蜜多经中所讲的空性限定在遍计所执。后者由缘起法而生,即是由比遍计所执更为真实的依他起而生。遍计所执、依他起和离妄真实的圆成实共同构成瑜伽行派关于真实的模式。瑜伽行派模式从本体论的角度区分实有与假有。此外,慈氏论书中还有《宝性论》模式的影响,此种模式以离客尘的如来藏为终极实在(慈氏论书之一的《大乘庄严经论》第九章第三十七偈中述及)。本文旨在证明对于如来藏真实模式的吸收有助于瑜伽行派补救中观派针对以下两点的诘难:多有众生不能成佛,作为缘起法的心识是终极的存在。

Retaining the Abhidharma distinction between the"real"(dravyasat)factors of existence(dharma)and the mere nominal existence(praj?aptisat)of false projections,the Yogācāras restricted the emptiness of the Praj?āpāramitāsūtras to the imagined nature(parikalpitasvabhāva).The latter is taken to be a product of dependently arising dharmas,i.e.,the dependent nature,which is admitted a higher degree of reality than the one of the imagined nature.Together with the perfect nature(parini?pannasvabhāva),defined as the absence of the fictive from the real,the imagined and dependent natures constitute the Yogācāra model of reality.Besides this Yogācāra type of ontological distinction between real and nominal existence there are also,throughout the Maitreya Works,influences of the Ratnagotravibhāga model of an ultimate tathāgatagarbha(once even referred to as such in one of the Yogācāra texts of the Maitreya Works,namely in MSABh on IX.37)that is devoid of adventitious stains.In the present paper it is argued that the integration of the tathāgatagarbha model of reality contributes to remedying the flaws Yogācāra has in the eyes of Mādhyamikas,namely that a considerable group of sentient beings is completely cut off from liberation or that a dependently arising mind exists on the level of ultimate truth.