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catu CHAN chie once ca^ga cakka cause chaos citta kicca nicca sacca space access action ANICCA anicca Avi^ci cakkhu carana carita chanda change course escape object picked trance va^ca^ absence avacara cankers cetana^ CHARITY conceit control counter craving created decline factors miccha^ miracle paccaya patched perfect Preface upacaya vica^ra acquired ca^ritta cemetery cetasika clinging deciding dogmatic kin~cana kukkucca papan~ca PATIENCE patience practice reaction scruples sucarita suchness uddhacca upaca^ra acinteyya adherence adhicitta cetokhila character CONDITION cosmogony cowardice duccarita ENDURANCE existence faculties IGNORANCE ignorance immediacy micchatta obstacles advertence analytical compassion conception conditions confidence contiguity continuity cuti citta detachment elasticity EXTINCTION extinction functional hindrances inducement low speech macchariya obduracies overcoming permanency productive reflection repugnance SIX PLACES successive tendencies upavica^ra appicchata^ ariya sacca association attachments chaste life co nascence contentment corruptions cutúpapa^ta deliverance destruction dosa carita forbearance intoxicants mind object nippapan~ca perfections performance proficiency RECOGNITION remembrance rúpa^vacara san~cetana^ vaci^ kamma vicikiccha^ accumulation arúpa^vacara ceto vimutti citta kkhana citta vi^thi conventional corporeality covetousness dhamma cakka dibba cakkhu dissociation impermanence inclinations intoxicating ka^ma^vacara lobha carita non violence pan~ca si^la predominance proclivities purification ra^ga carita recollectons RENUNCIATION RIGHT ACTION RIGHT SPEECH sacca n~a^na subconscious twin miracle ahetuka citta anuloma citta atthi paccaya birth process brahma cariya cakkhu dha^tu companionship comprehension concentration consciousness CONTEMPLATION contemplation contentedness disappearance FIVE OFFENCES FIVE PRECEPTS FIVE VEHICLES imperfections ka^ma cchanda kamma paccaya karma process magga paccaya manopavica^ra mental action pacceka bodhi post nascence sammuti sacca SIX ENTRANCES TIEN TAI SECT TWELVE PLACES TWO OBSTACLES unconditioned verbal action vijja^ carana vipacitan~n~u voha^ra sacca altruistic joy chal abhin~n~o citt’ekaggata^ citta santa^na citta visuddhi natthi paccaya pacceka buddha path condition sahetuka citta samudaya sacca TEN DIRECTIONS uccheda ditthi vigata paccaya visible object 瑜伽行派(Yogacara) anicca san~n~a^ avigata paccaya cakkh’ a^yatana chal abhin~n~a^ characteristics citta sankha^ra indriya paccaya mental function mental obduracy nihilistic view nissaya paccaya olfactory organ sankhitta citta sceptical doubt self confidence TAKING PRECEPTS THREE OBSTACLES vaci^ sankha^ra vipa^ka paccaya vitakka vica^ra 五明(panca-vidya) a^sevana paccaya adhipati paccaya anantara paccaya citta vipalla^sa citta^nupassana^ cognitive series equality conceit mano san~cetana^ monks’ community santi^rana citta sensuous craving te ci^varik’anga tiraccha^na yoni upekkhopavica^ra vaci^ vin~n~atti vin~n~a^na kicca votthapana citta 四谛(catur-satyas) a^cin!n!aka kamma anicca^nupassana^ ascending insight cakkhu vin~n~a^na cetaso vinibandha cittass’ekaggata^ destructive karma eye consciousness FIVE COMMANDMENTS ineffective karma mental advertence non disappearance paricchinna^ka^sa paticcasamuppa^da pureja^ta paccaya RIGHT REMEMBRANCE sahaja^ta paccaya sensuous clinging SIX CONSCIOUSNESS SIX PSYCHIC POWER upaca^ra sama^dhi upacchedaka kamma yoga^vacara yogi 桑奇大塔(Sanch Stupa) asankha^rika citta catu voka^ra bhava ceto pariya n~a^na corporeality group cycle of existence domanassupavica^ra full comprehension hasituppa^da citta karma accumulation meritorious action ONE BUDDHA VEHICLE reflex perceptions sampayutta paccaya samuccheda paha^na self mortification somanassúpavica^ra tada^rammana citta tiraccha^na katha^ unconscious beings upanissaya paccaya vippayutta paccaya wheel of existence yoga^vacara = yogi 佛所行赞(Buddhacarita) 四大(caturmahabhuta) 五种姓(panca-gotrani) 圆珍(Enchin 814~891) 最澄(Saicho 767~822) alcohol prohibition analytical doctrine counteractive karma death consciousness discursive thinking gradual instruction inferiority conceit lofty consciousness one group existence red kasina exercise RIGHT CONCENTRATION samanantara paccaya sampaticchana citta spiritual faculties superiority conceit 月官(Candragomin约7世纪) a^kin~can~n~a^yatana access concentration akuppa^ ceto vimutti cemetery meditations cinta^ maya pan~n~a^ derived corporeality five group existence four group existence greedy consciousness inference of meaning ka^mesu miccha^ca^ra niyata miccha^ditthi paccavekkhana n~a^na paccavekkhana suddhi paccha^ja^ta paccaya pan~ca voka^ra bhava pan~cadva^ra^vajjana regenerating process UNCONDITIONED DHARMA a^ka^sa^nan~ca^yatana animitta ceto vimutti corporeality and mind deluded consciousness germinating once more mind and corporeality pan~ca dva^ra^vajjana produced corporeality sacca^nulomika n~a^na THREE CLASSIFICATIONS transference of merit vi^thi = citta vi^thi vin~n~a^nan~ca^yatana abhisama^ca^rika si^la an~n~a^man~n~a paccaya appama^na ceto vimutti bhavanga sota^, citta catu pa^risuddhi si^la citta samuttha^na rúpa desire for deliverance desireless deliverance doctrine of the Buddha FIVE FORMS OF DECAYING prescribed moral rules resistance perceptions sensitive corporeality SIXTEEN CONTEMPLATIONS substrata of existence unshakable deliverance upahacca parinibba^yi^ 中国佛教(Chinese Buddhism) catu dha^tu vavattha^na FIVE BASIC AFFLICATIONS muccitu kamyata^ n~a^na receptive consciousness retrospective knowledge SIX STATES OF EXISTENCE 境行果(sthana-carya-phala) 毗尼多流支(Vinitaruci ?~594) 菩提流支(Bodhiruci 约5~6世纪间) 月称(Candrakirti 约7世纪中叶) a^dibrahmacariyaka si^la attainment concentration clarity of consciousness corporeality perceptions ego idea, ego perception multiformity perceptions paccaya sannissita si^la paricchinna^ka^sa kasina reflecting contemplation sacchikarani^ya^ dhamma^ verbal functions of mind 部派佛部(Sectarian Buddhism) 大日经(Mahavairocana-sutra) avoidance and performance hate rooted consciousness registering consciousness support decisive support 摩诃菩提会(Maha Bodhi Society) 日莲(Nichiren 1222~1282) a^kin~can~n~a ceto vimutti ability to acquire insight dhamma vicaya sambojjhanga functions of consciousness happy courses of existence impersonality of existence khalu paccha^ bhattik’anga mind consciousness element parassa ceto pariya n~a^na TEN VEHICLES OF MEDITATION balance of mental faculties karma produced corporeality neighbourhood concentration origination of corporeality thought thought conception 佛教建筑(Buddhist architecture) akusala sa^dha^rana cetasika 瑜伽师地论(Yogacara-bhumi-sastra) EIGHTEEN DIFFERENT CHARACTERS 中国佛教美术(Buddhist art in China) ascetic purification practices equilibrium of mental faculties SIX DIRECTIONS OF REINCARNATION subha san~n~a^, citta, ditthi sukha san~n~a^, citta, ditthi THREE UNIVERSAL CHARACTERISTICS 中国佛教音乐(Buddhist music in China) karmically acquired corporeality citta ja (citta samuttha^na) rúpa FOUR ASPECTS (OF BUDDHIST DHARMA) 望月信亨(Mochizuki Shinko 1869~1948) NIRVANA OF PURE, CLEAR SELF-NATURE 解深密经(Sandhinir-mokcana-vyuha-sutra) 中国佛学院(The Chinese Buddhist Academy) 达斯,S·C·(Sarat Chandra Das 1849~1917) 欧美佛教(Buddhism in America and Europe) 师觉月(Prabodhi Chandra Bagachi ?~1956) FIVE CATEGORIES OF UNTRANSLATED TERMS TEN GREAT DISCIPLES OF SKAKYAMUNI BUDDHA 金刚经(Vajracchedika-prajna-paramita-sutra) 异部宗轮论(Samayabhedo-paracanacak-ra-sastra) 马克斯·缪勒,F·(Friedrich Max Muller 1823~1900) 中国佛教协会(The Buddhist Association of China) karmically wholesome, unwholesome, neutral FOUR RELIANCE (TO LEARNING BUDDHIST DHARMA) SPHERE OF NEITHER-PERCEPTION-NOR-NON-PERCEPTION 国际佛教研究协会(The International Association of Buddhist Studies) ▲ 收起
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中国百科全书 【1】瑜伽行派(Yogacara)

  Yujiaxingpal

  印度大乘佛教派别之一。中国传统称为有宗。因强调瑜伽的修行方法而得名、以《解深密经》、《瑜伽师地论》、《摄大乘论》、《唯识三十颂》、《唯识二十论》和《成唯识论》等为主要经典。从事这派修持的人被称为瑜伽师。

  传承  传说瑜伽行派的祖师是弥勒,但弥勒是否实有其人,学术界一直有争论。一般认为,在瑜伽行派兴起时,大乘佛教中曾有弥勒论师,该派假托弥勒菩萨所说作了种种论著。该派理论的奠基人是无著和世亲。世亲的继承者有亲胜和火辨两家。较亲胜稍后并发挥亲胜学说的有德慧和安慧等,史家称为前期瑜伽行派或无相唯识派;世亲的另一继承者是陈那,他特别注意用因明的方法阐发瑜伽学说,是后期瑜伽行派或有相唯识派的先驱,陈那的后继者有无性、护法、戒贤、法称等。迨7~8世纪密教兴起后,大乘佛教中的两派开始接近起来,逐渐融合为瑜伽行中观派或称中观瑜伽行派。

  学说  三类八识  瑜伽行派认为世界上的一切现象都是由人们精神的总体——识所转变显现出来的(“内识生时,似外境现”),所谓“万法唯识”、“三界唯心”。按识的变现和作用可分为三类八识:①前六识——眼识、耳识、知识、鼻识、身识、意识。它们主要的职能是起了别和认识的作用,前六识都以各自相应的认识器官(眼、耳、鼻、舌、身、心脏)为其活动的根据,并以相应的、幻现的外境(色、身、香、味、触、法)为其认识的对象;②第七识——末那识。它的职甬起思维度量的作用,是前六识和第八识(阿赖耶识)的中介,它以阿赖耶识为其自己存在的前提和认识对象,由于末那识的活动伴随有四种根本烦恼,从而使人们陷于痛若和生死轮回;③第八识——阿赖耶识(藏识)。是前七识的共同根据,宇宙万有的根源。它的本相有三:(a)能藏,即阿赖耶识能摄持和保存一切“种子”(潜在力),种子或潜在力在时机成熟时能够生出宇宙万有(种子生现行),宇宙万有也可发生(熏习)新的宇宙万有的潜在能力或状态(现行生种子),这种势如瀑流永恒不断的因果变化,亦即人间若海的无限变化过程;(b)所藏,即生起宇宙万有潜在力的所藏处;(c)我爱执藏,阿赖耶识原非自我(灵魂)而是识的流转,但第七识妄执为永恒主宰的灵魂,因之被称为我爱执藏,这个自我(灵魂)也就是轮回果报的主体。

  四分  该派对认识的职能和作用进行了分析,提出了“四分”(四种作用之分):①相分。是幻现的外界对象反映在人们认识中的形相,亦即客观对象反映在主观上的表象;②见分。是人们自己对于形相的认识能力或作用;③自证分。是证知、鉴定自己如何认识形相的了别作用,亦即见分、相分的自觉作用;④证自证分。是对于自证分的再证知、再鉴定,它是认识能力或作用的最高阶段和总结。他们曾以尺量布为例,说明这四分的关系。相分好比布,见分好比尺,自证分好比是根据尺所量知布的长短,证自证分好比是对于所量布的长短的证实。关于四分的学说在瑜伽行派内部有着不同的主张。安慧等人认为见分和相分是无体的、虚妄的实在(遍计无体),自证分才是相对的实在(依他实体)。因此这派称为无相唯识派;陈那、护法等人认为相分是有体的真实的存在,见分缘相分为外境时,见分上才会生起或显现相分的形相,因之被称为有相唯识派。

  五位百法  对于识所变现的宇宙万有,瑜伽行派概括为五位百法。五位是心法(精神现象)、心所有法(心的随属现象或作用)、色法(物质现象)、心不相应行法(非精神非物质的现象)、无为法(不生不灭的现象)。此外,他们也对宇宙万有的本性作了说明,认为从“存在”或“有”的方面看,可分为三性:①遍计性。即虚妄的表相(相);②依他起性。即假有的或相对的表相,由因缘或条件所引起;③圆成实性。即绝对的表相,圆成实性不借因缘或条件,是由自身所引起的一种真实的实在,它是由完成修行的人在瑜伽直觉中所亲证,圆成实性也就是真如佛性。从“非存在”或“无”的方面看,可分析为三无性:(a)相无性。一切体性都无;(b)生无性。没有生,没有自然所有之性。非有似有,一切犹如幻象;(c)胜义无性。远离妄执,无相空寂,一切清净,这是瑜伽行者修持所达的最高境界。

  五种姓  瑜伽行派把一切众生分为声关乘种姓、缘觉乘种姓、如来乘种姓、不定种和无种性五类。认为这五姓由于各自所具有的无漏种子(没有被烦恼所污的种子)和有漏种子(为烦恼所污、被束缚限制的种子)的不同,而修持所得的结果也是不同的。声闻乘种姓可修证阿罗汉果;缘觉乘种姓可修证辟支佛(缘觉);如来乘种姓可修证为如来佛;不定种姓所修的证果很不定;无种性因为只具有有漏种子,要受业报轮回的限制不能成阿罗汉或菩萨。以上被称为五性各别说。

  传播  唯识思想在南北朝的北魏时代就由菩提流支、勒那摩提等人传入中国,在北方地区成立了地论学派。在南朝的梁陈时期,真谛又把这一思想弘传于南方,在江南一带形成了摄论学派。但南北朝时代在中国流传的唯识思想基本上都属于印度前期瑜伽行派的思想或唯识古学。迨唐玄奘自印度回国译出《成唯识论》后,中国才传播鳊护法一系的唯识新学,从而建立了唯识学派——法相宗。唯识学在唐代曾风靡一时,但在唐末五代即开始衰微。新罗在玄奘以前即弘传地论和摄论,以后又有玄奘的直传弟子神昉、圆测和圆测的弟子道证等传入唯识新学,建立了新罗的唯识宗。日本的唯识学最初由直接从玄奘学习的道昭传入,以后又有玄昉等人到中国学习,带回大批经论,弘传唯识,逐渐建立了日本的法相宗。这个学派在奈良、平安朝和江户时代一直盛行不绝。(黄心川)

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