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僧肇〈涅槃無名論〉疑義與析=The Problems and Explication of Seng Chao's "the Treatise of NirvANa is Unnameable" |
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陳平坤 (著)=Chen, Ping-kun (au.)
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| Source |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
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| Volume | n.6 |
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| Date | 2007.01.01 |
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| Pages | 113 - 172 |
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| Publisher | 玄奘大學 |
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| Publisher Url |
http://ird.hcu.edu.tw/front/bin/home.phtml
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| Location | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者為臺灣大學哲學系博士候選人，中央研究院人文社會科學博士候選人培育計畫中國文哲研究所培育生 |
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| Keyword | 有=Being; 無=No-being; 涅槃=NirvANa; 體性=Essential nature; 無名=Unnameable; 有名=Nameable; 三乘=Trini-yanani; 三位=Three stages; 僧肇 |
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| Abstract | 本文以〈涅槃無名論〉為對象，旨在探論「九折十演」問答裡的疑難。文中除了主要探究與「涅槃體性」有關的佛教思想之外，也側重於討論涅槃與修證之關係的哲學問題。本文的初步結論如下：（1）涅槃本身，雖然不是名言可以摹狀，卻不因此排除我們可以使用「體」這個概念，來表述與它相關之思想意涵的合法性。不過，對於作為「以『無知』知」的涅槃，學者應該扣緊它是聖證境界的內涵，去揣摩、理解它的意義，才不會落入或執有或偏無的二邊。（2）在「有名」與「無名」論辯的交鋒處，也就是如何了解修證與涅槃二者關係的這個問題之上，僧肇站在「涅槃」不離於佛道行證的立場，固然肯定涅槃「後得」的經驗意義，但在另一方面，則又從涅槃乃是「無為」、「非有非無」的角度，揭示涅槃「先有」的超驗驗意義。此外，僧肇所論，看似難以免於混同「三乘之別」與「三位之分」的質難；然而，假使嘗試解釋其原由，則應歸諸僧肇所據的觀點，乃是般若經系「三位」同「三乘」未加分別的相關教說。（3）或有學者主張僧肇抱持「漸悟觀」，然而，本文根據僧肇是以「未盡無為」成立「三乘」或「三位」的意義，而只有「結習都盡」方能「頓」得涅槃的論旨，則認為「頓」字所意含的，毋寧是「完全」的意思。而如果學者所說的「悟」，是與「證得」同義，那麼，關於僧肇所懷的看法，則更好說它是一種「頓悟觀」了！
This article will put much emphasis upon “the Treatise of NirvANa is
Unnameable” written by the Venerable Seng Chao. My main goal is to discuss a variety of relevant thoughts and disputes in Buddhism about “the Essential Nature（體性） of NirvANa”. In this article I will also emphasize and explicate the correlation between NirvANa and Buddhist practices and how to confront and understand the crucial philosophical problems arising in the discussion. For the time being, the article has gained the following primary conclusion:
Although NirvANa itself cannot be described and narrated by human language, we
are still allowed to make use of the conception of the Essence（體） and to express its legitimacy to other relevant thoughts and meaning. To understand the problem of the collation between practices and NirvANa, Venerable Seng Chao considered NirvANa as having not deviated from the practices of Buddhahood, certainly he regarded NirvANa as the way of practice. The position of Venerable Seng Chao supported that after the practice of Buddhahood, every hermit may achieve NirvANa. This is the empirical meaning of the way to NirvANa. But he also supported NirvANa as “letting practice takes its own course,” and “neither something nor nothing”. In this position, he
disclosed the transcendent meaning, NirvANa is prior to practice. Some Buddhist
scholars considered the Venerable Seng Chao’s concept as so called “gradual
enlightenment（漸悟）”. But in this article I refer to the opinion of “dispelling entire accumulated vexation” and then obtaining “instant enlightenment” to achieve the goal of NirvANa. I think of “instant enlightenment” as “complete enlightenment”. The meaning of “enlightenment” is identical to the meaning of “adhigama（證）”. Therefore the opinion of Venerable Seng Chao is one of the perspectives of “instant enlightenment
（頓悟）”. |
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| Table of contents | 一、前言
二、涅槃的名義及其體性
（一）問題之提出
（二）「有餘涅槃」與「無餘涅槃」的分判標準
（三）「有名」與「無名」的涅槃觀點
（四）名號之所依與「無名」論點之根據
（五）涅槃之「體性」
三、涅槃之修證及其行位
（一）涅槃「先有」抑或「後得」
（二）「三乘」、「三位」與究竟涅槃
1、「三乘」之所指
2、三乘與「結習」之斷除
3、「三乘」應有別於「三位」
4、體盡「無為」與「頓」之含義
5、「三乘」與「三位」何以未加分別？
四、結語 |
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| ISSN | 18133649 (P) |
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| Hits | 535 |
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| Created date | 2010.09.10 |
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| Modified date | 2017.12.01 |
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