《起信論》與扶南大乘

The Discourse on the A wakening of Faith in the Mahayana and Funan Mahayana

釋印順(Yin-Shun Ven.)

《中華佛學學報》 8期 (1995/07) Pp. 1-15

https://doi.org/10.6986/CHBJ.199507.0001

摘要

本論在《眾經目錄》中，北地諸論師以及近人多主非馬鳴所造；或以為︰「依魏譯《入楞伽經》而造的。」本文主在補充作者《大乘起信論講記》之觀點︰「《起信論》是博採眾說，而自成體系的。」因為扶南（柬埔寨）曼陀羅所譯之《法界體性無分別經》與《文殊師利摩訶般若波羅蜜經》與真諦所譯之《大乘起信論》、《攝大乘論釋》均提到「如實解，本、始無二」。而且，真諦亦是從扶南至廣州。同時，《楞伽經》也引用《勝鬘經》所說︰「眾生的所以能厭生死苦，樂欲涅槃」是常住不變如來藏之作用。這些與《起信論》一心開二門均是有關係的。故本論絕非僅依魏譯《楞伽經》而造的。

關鍵字

《楞伽經》 ； 《攝大乘論》 ； 瑜伽行派 ； 虛妄唯識 ； 如實解本始不二

並列摘要

According to Chung Jiang Mu Lu or The Bibliography of All Sutras and the researches by most modern scholars, the Discorurse on the A wakening of Faith in the Mahayana was not written by Asvaghosa. Some people said, ＂wirtten by following Bodhiruci's rendition of the Lankavatara sutra.＂ The main purpose of this paper is to supplement the author's view point in his book entitled ＂Record of the speeches on the Discorurse on the A wakening of Faith in the Mahayana＂ that, ＂The sastra adopted various opinions and built its own system.＂ The sastra was translated into Chinese by Paramartha, a monk from Funan, the nowadays Cambodia. It was certainly not the product of ＂following Bodhiruci's rendition of The Lankavatara sutra.＂

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