https://zh.wikipedia.org/zh-tw/%E8%88%AC%E8%8B%A5%E7%BB%8F
https://www.britannica.com/topic/Prajnaparamita-Buddhist-literature
為大乘空宗主要依靠的一系列經典，其中部分經典位於大乘佛教最早出現的經書之列
Prajnaparamita, (Sanskrit: “Perfection of Wisdom”) body of sutras and their commentaries that represents the oldest of the major forms of Mahayana Buddhism, one that radically extended the basic concept of ontological voidness (shunyata).
RSE
The wholly updated Revised Standard Edition of the Complete Psychological Works of Sigmund Freud (RSE) is grounded in James Strachey’s canonical translation while annotating and clarifying conceptual and lexicographic ambiguities in both the translation and Freud’s original text. The Revised Standard Edition supplements Freud’s writing with substantial editorial commentaries addressing controversial technical terms and translation issues through the lens of modern scholarship. It also includes 56 essays, notes, and letters that were not included in the earlier Standard Edition.
-New Freud material, including 56 essays and letters, etc., never before translated into English, revealing new insights into his views on controversial topics such as homosexuality, Christianity, and the United States of America
-New content underlined to highlight what is different, including corrections of mistakes in the original translation as well as new, clearer translation of many passages
-New annotations in the margins giving the original German technical terms
-New editorial material and translation notes
-New glossary concerning the translation of key terms
-New photographic illustrations
-New indexes (including an Index of Names, Index of Subjects, and Index of Editorial Annotations) in a comprehensive index for the 24-volume set, and individual volume indexes
-New and massively expanded Freud bibliography
-Entirely new 24th volume to the set
-Standard Edition pagination is recorded in square brackets in the margins of the Revised Standard Edition to facilitate cross-referencing
《大乘莊嚴經論》 梵名Mahayana-sutralamkara。又稱《大乘莊嚴論》、《大莊嚴論》、《莊嚴論》、《莊嚴經論》。無著造。唐代波羅頗蜜多羅譯《大乘莊嚴經論》十三卷。西元一八九八年法國學者萊維(S.Levi)於尼泊爾發現本論的梵本。西藏譯本將全書分為「頌」、「釋」兩部分。全論的宗旨在解說菩薩發心、修行以及應修習的各種法門。二十四品中，主要論述大乘要義，如〈成宗品〉對於「大乘非佛說」的非難，提出答辯的論據。〈菩提品〉中，更闡述了「佛身」即是智慧圓滿的菩提，法界與眾生一如，一切眾生悉有佛性等義理。又本論品名與《瑜伽師地論》的〈菩薩地〉，品目完全一致，可視作依〈菩薩地〉而造。但是在論義、解釋方式上，二者迥然不同，乃依〈菩薩地〉的思想來發揚大乘的特色，含有《瑜伽師地論》中所未有的「如來藏思想」。
According to 1-ching's report from India (A.D. 691), Mahayana Bud- dhism was divided into two schools, the Madhyamika and the Yogacara. The Madhyamaka (middle) philosophy, founded on Nagarjuna's (A.D. second to third century) philosophy of absolute negation (sunyatii), is really a remarkable and probably one of the greatest achievements in the history of Buddhism. It is my contention, however, that it was brought to completion by the Yogacara, especially through the works of Asanga and Vasubandhu (A.D. fifth century). They complemented the sunyata philosophy with various positive theories such as the theory of consciousness-only, the three- nature theory, the theory of Buddha's body, and so on. The Yogacara theories are said to be ''positive'' because by accepting the negative idea of sunyata as a whole, the Yogacara established the positive affirmative aspect of sunyata (abhavasya bhavah). During the later centuries, Indian Buddhism (as well as Tibetan Buddhism) focused its attention on only the Madhyamika school as the main stream of Buddhism while it overlooked the Yogacara as an independent school. In spite of that, ideas and terminologies created by the Yogacara school continued to influence the development of Buddhism in India (also in Tibet) for a long time, and it can be said further that, without the effort and achievement of the Yogacara, which complemented the Madhyamika, Mahayana Buddhism would not have reached its present perfection. (Nagao, 1991, p. xi)
The Madhyamika thought of sunyata was extended by the Yogacara by their system of the Three-nature theory that depended upon a logic of convertibility. (ibid, p. 1)
https://zh.wikipedia.org/zh-tw/%E5%AF%82%E8%AD%B7
https://en.wikipedia.org/wiki/%C5%9A%C4%81ntarak%E1%B9%A3ita
寂護（梵語：शान्तरक्षित，Śāntarakṣita，725年-788年[1]），又譯為靜命、禪怛羅乞答。藏族人稱之為希瓦措（藏語：ཞི་བ་ཚོ，威利轉寫：zhi ba tsho）。八世紀印度佛教顯教僧侶，那爛陀學者，西藏佛教人士。將印度佛教傳入西藏，建立了最初的藏傳佛教僧團，是西藏前弘期最重要的奠基者之一。與蓮花生、赤松德贊，合稱師君三尊。
Śāntarakṣita (Sanskrit: शान्तरक्षित; Tibetan: ཞི་བ་འཚོ, Wylie: zhi ba tsho,[3] 725–788),[4]whose name translates into English as "protected by the One who is at peace"[5] was an important and influential Indian Buddhist philosopher, particularly for the Tibetan Buddhist tradition.[6] Śāntarakṣita was a philosopher of the Madhyamaka school who studied at Nalanda monastery under Jñānagarbha, and became the founder of Samye, the first Buddhist monastery in Tibet.
Śāntarakṣita defended a synthetic philosophy which combined Madhyamaka, Yogācāraand the logico-epistemology of Dharmakirti into a novel Madhyamaka philosophical system.[6] This philosophical approach is known as Yogācāra-Mādhyamika or Yogācāra-Svatantrika-Mādhyamika in Tibetan Buddhism.[7][6] Unlike other Madhyamaka philosophers, Śāntarakṣita accepted Yogācāra doctrines like mind-only (cittamatra) and self-reflective awareness (svasamvedana), but only on the level of conventional truth.[8][9] According to James Blumenthal, this synthesis is the final major development in Indian Buddhist philosophy before the disappearance of Buddhism from India (c. 12-13th centuries).[9]
Nāgārjuna [c. 150 – c. 250 CE (disputed)] was an Indian Mahāyāna Buddhistphilosopher monk of the Madhyamaka (Centrism, Middle Way) school.[2] He is widely considered one of the most important Buddhist philosophers.[3] Jan Westerhoffconsiders him to be "one of the greatest thinkers in the history of Asian philosophy."[4]
Nāgārjuna is widely considered to be the founder of the Madhyamaka school of Buddhist philosophy and a defender of the Mahāyāna movement.[3][5] His Mūlamadhyamakakārikā (Root Verses on Madhyamaka, MMK) is the most important text on the Madhyamaka philosophy of emptiness. The MMK inspired a large number of commentaries in Sanskrit, Chinese, Tibetan, Korean and Japanese and continues to be studied today.[6]
中觀派（梵語：माध्यमक, mādhyamaka），是印度大乘佛教教內的兩大主要學派之一，由龍樹、聖天（又稱提婆）所奠基，又稱作空宗、性空宗、破相宗、勝義皆空宗，與瑜伽行唯識派（有宗、法相宗）並列為「空、有二宗」，或「性、相二宗」。
Asaṅga (Sanskrit: असङ्ग, Tibetan: ཐོགས་མེད།, Wylie: thogs med, traditional Chinese: 無著; ; pinyin: Wúzhuó; Romaji: Mujaku) (fl. 4th century C.E.) was one of the most important spiritual figures of Mahayana Buddhism and the founder of the Yogachara school.[1][2][3] Traditionally, he and his half-brother Vasubandhu are regarded as the major classical Indian Sanskrit exponents of Mahayana Abhidharma, Vijñanavada (awareness only; also called Vijñaptivāda, the doctrine of ideas or percepts, and Vijñaptimātratā-vāda, the doctrine of 'mere representation)) thought and Mahayana teachings on the bodhisattva path. He is also traditionally considered as one of the seventeen Nalanda masters who taught at the monastery which is located in modern-day Bihar.[4]
Vasubandhu (traditional Chinese: 世親; ; pinyin: Shìqīn; Tibetan: དབྱིག་གཉེན་ Wylie: dbyig gnyen; fl. 4th to 5th century CE) was an influential Buddhist monk and scholar from Gandhara. He was a philosopher who wrote commentary on the Abhidharma, from the perspectives of the Sarvastivada and Sautrāntika schools. After his conversion to Mahayana Buddhism, along with his half-brother, Asanga, he was also one of the main founders of the Yogacara school.
瑜伽行派（梵語：योगाचार，Yogācāra），又稱唯識派（梵語：विज्ञानवाद，Vijñānavāda）、唯識宗、唯識瑜伽行派、法相宗、應理圓實宗，印度大乘佛教的兩大主要學派之一，推尊彌勒為始祖，無著、世親時正式建立唯識學派，主張「境空識有，萬法唯識」，以阿賴耶識為萬法所依，由三自性而成立一切法。
https://en.wikipedia.org/wiki/Chandrakirti
a Buddhist scholar of the Madhyamaka school and a noted commentator on the works of Nagarjuna (c. 150 – c. 250 CE) and those of his main disciple, Aryadeva. He wrote two influential works on madhyamaka, the Prasannapadā and the Madhyamakāvatāra.[1]
https://en.wikipedia.org/wiki/Nik%C4%81ya
https://zh.wikipedia.org/zh-tw/%E5%B0%BC%E6%9F%AF%E8%80%B6
Nikāya (निकाय) is a Pāli word meaning "volume". It is often used like the Sanskrit word āgama (आगम) to mean "collection", "assemblage", "class" or "group" in both Pāḷi and Sanskrit.[1] It is most commonly used in reference to the Pali Buddhist texts of the Tripitaka namely those found in the Sutta Piṭaka. It is also used to refer to monastic lineages, where it is sometimes translated as a 'monastic fraternity'.
The term Nikāya Buddhism is sometimes used in contemporary scholarship to refer to the Buddhism of the early Buddhist schools.
尼柯耶（巴利語與梵語：Nikāya，尼迦耶），原義是收集、集合、分類、群體等[1]。在上座部佛教中，用來稱巴利藏中的經藏部份，相當於漢傳佛教中的阿含經（āgama）。在部派佛教中，上座部佛教所屬的派別，也被稱為尼柯耶派，相當於分別說部中的赤銅鍱部。也可以翻譯爲部，義爲部派。
https://en.wikipedia.org/wiki/M%C5%ABlamadhyamakak%C4%81rik%C4%81
https://zh.wikipedia.org/zh-tw/%E4%B8%AD%E8%AE%BA
The Mūlamadhyamakakārikā[1] (Devanagari: मूलमध्यमककारिका, lit. 'Root Verses on the Middle Way'), abbreviated as MMK, is the foundational text of the Madhyamaka school of Mahāyāna Buddhist philosophy. It was composed by the Indian philosopher Nāgārjuna (around roughly 150 CE).[2]
The MMK makes use of reductio arguments to show how all phenomena (dharmas) are empty of svabhava (which has been variously translated as essence, own-being, or inherent existence).[2][3]The MMK is widely regarded as one of the most influential and widely studied texts in the history of Buddhist philosophy.[4] The MMK had a major impact on the subsequent development of Buddhist thought, especially in Tibetan Buddhism and East Asian Buddhism.[5]
《中論》（梵語：मूलमध्यमककारिका, Mūlamadhyamakakārikā，藏文：dbgu ma rtsa ba'i shes rab），又譯為《中觀論》、《中論頌》、《中觀根本論》、《正觀論》，龍樹最重要的著作之一，為中觀派的根本論書之一。《中論》為大乘佛教重要理論著作，三論之一，漢傳佛教中的三論宗也以此書為根本典籍（即依「三論」立宗）。
https://www.airitilibrary.com/Article/Detail/16839749-201712-201801150010-201801150010-135-177
佛典包含了「三藏」，即經藏、律藏、論藏。佛教各傳統均承認「經」、「律」為佛陀所說。「論」(阿毘達磨)則是後來的佛教徒為了闡明「契經」（簡譯為「經」）中的要義並將它系統化而撰述的著作。不少契經中已可見到阿毘達磨的雛形。佛教分裂後，一些部派發展出各自的「阿毘達磨藏」（論藏）。本文探討阿毘達磨如何從「契經」的形式發展到「論藏」，以及現存三個部派的論藏如何對其經的內容進行解釋、分類與系統化，由此創發各具特色的阿毘達磨論議方法。諸多契經的講述方式是為了適應各式各樣聽眾的需要，在各種情境對各類根機的人物講道。典型的阿毘達磨論議方式則對經中的這些敘事內容不予理會，純粹對佛陀的教義（法）盡其所能地分析成許多「究竟真實」的基本要素，用各種的分類法將這些要素作歸類，以組織完整的教義體系為目標。那麼「阿毘達磨藏」（論藏）是要服務什麼樣的人？一些部派撰述「論藏」的動機為何？那些因素促成「論藏」的興起？本文將論述以上這些問題。
https://en.wikipedia.org/wiki/%C3%89tienne_Lamotte
Paul Williams, author of a book review of one of Lamotte's books for the Journal of the Royal Asiatic Society, wrote that his "works are always more than just translations or interpretations. They are vast encyclopedias of references and primary source materials from half a dozen languages which he seems to handle with complete familiarity."[1]
