印度部派佛教“无为法”之争与《般若经》中“实相”相关概念的成立被引量：2

The Debate on asamskrta-dharma in Indian Abhidharma Schools and the Formation of the Concepts of the Truth in the Prajnāpāramitā Literature

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摘要在印度部派佛教中,说一切有部毗婆沙师、经量部等反对将"缘起"列为"无为法",而他们理解的"无为法"并不具有本体论的意义;而大众部等则依据《杂阿含经》中的《缘经》,认为"缘起"与"涅槃"并属为"无为法",且"无为法"是"有为法"构成的经验世界之基础。这也使得"法性""如"等与"缘起"有关的概念,及"实际"等与"涅槃"有关的概念,逐渐具有了本体论的意义。《小品般若经》中"缘起"被重新理解为"空性",但只是消极意义的"无自性";而由《小品般若经》扩充而来的《大品般若经》中则出现了与大众部等相似的"无为法"之分类,相应地,代表"空性"的"如""法性""实际"等概念在《大智度论》里被看作"实相"。后来,这些概念逐渐发展为大乘佛教中的本体论范畴。

作者赵文 Zhao Wen

机构地区南开大学哲学院

出处《世界哲学》 CSSCI 北大核心 2020年第2期130-142,共13页 World Philosophy

基金 2019年度国家社科基金青年项目“古代丝路佛教瑜伽师梵文文献译注与研究”(项目编号:19CZJ015)的阶段性成果

关键词法性如实际缘起空性

分类号 B94 [哲学宗教—宗教学]

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1叶少勇.龙树中观哲学中的几个关键概念[J].世界哲学,2017(2):148-159. 被引量：4
2叶少勇.龙树中观哲学中的自性[J].世界哲学,2016(2):150-159. 被引量：8

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