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阿賴耶識之「無明, 愛結, 有識之身」經證考察=An Inquiry in the Canonical Statement between "Alayavijnana" and "Ignorance, Craving, Vijnana-Body" |
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| 著者 |
釋惠敏 (著)=Shih, Hui-min (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.13.1 |
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| 出版年月日 | 2000.05 |
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| ページ | 105 - 122 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| ノート | n.13.1為第13期卷上‧中文篇 |
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| キーワード | 阿賴耶識; 有識之身; 顯揚聖教論; 雜阿含 294經; 佛身有漏; Alayavijnana; Vijnana-Body; Xianyanshengjiaolun; Samyukagama no. 294; The Buddha's Body |
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| 抄録 | 《顯揚聖教論》提出:「無明所覆，愛結所繫，愚夫感
得有識之身」的經典根據」作為「阿賴耶識」的經證，
是引用《雜阿含》294經，相當於南傳《相應部》S.12. 19.
Balena pandito(愚與智).
此經典之全貌是「無明所覆，愛結所繫，愚夫感得有識
之身，智者亦爾」. 愚癡者與智慧者都會感受到苦，樂;
但愚癡者不修梵行，無明不斷，受緣不盡，身壞命終，
還再受此識身，故不得解脫;智慧者修梵行，無明斷，
愛緣盡，身壞命終，不再受此識身，故得解脫.
《瑜伽師地論》<攝事分> 對此教說的解釋是以「[愚夫
與智者之]異」作為標題，討論 二者於前，中，後際的
差別. 有部阿昆達磨論書引用此經主是論證(1)五蓋
不攝無明蓋，(2)阿羅漢身亦癡生，(3)佛生身定應有漏，
(4)除愛，餘法亦後有因等等教義. 與譬喻師的學說接近的
《成實論》的立場則是將[有識之]身(*kaya)詮釋為
「受陰」(*upadana-skandha).
近人印順法師認為:《顯揚聖教論》之經證是引「識支」
來證明阿賴耶識，以入胎識作前提，因人胎識所藏的種子，
漸的生起根身，是屬於「因心所生」的唯識說.
經中說:「一切眾生無明所覆，受結所繫，感得有識之身」，
即指出生命的三大歷程(無明，行，識的三支)，此等也是
緣起的本義. 並將此經作為第四類世間正見 -- 生死常相續，
聖者得解脫，愚智縛脫異，深信勿疑惑，「正見有凡夫，
有聖人」的經典根據.
Summary
The Xianyanshengjiaolun states that "For the fool,
cloaked by ignorance and tied to craving，this body
is wrought on this fool." This is based on the
Alayavijnana as expressed in Samyukagama no. 294,
comparable to the Samyutta-nikaya 12. 19. Balena
pandito (The wise man compare with the fool).
Actually，the complete text is "For the fool and wise
man，cloaked by ignorance and tied to craving，this
body is wrought on this fool and wise man." Because
of the body，the stupid and the wise both feel
suffering and happiness. However，fools do not
practice pure deed，cannot sever ignorance，have
endless cravings until their bodies wear out and die;
then they are reincarnated in another body，trapped
in the cycle of rebirth. The wise practice pure
deed，sever ignorance，have an end to craving，so that
when their bodies wear out and die，they are no longer
reincarnated in another body，but achieve liberation.
The Vastusamgrahana of the Yogacarabhumi interprets
this under the heading of "The Difference between
Fools and the Wise," discussing the differences in
prior，middle，and latter phases.
The Abhidharma sastra of Sarvastivada quotes this
mainly to prove that the five hindrances do not
include the ignorance hindrance; the bodies of
Arahats are also born from ignorance; the Buddha's
body also can cause the defilement; and except
cravings, other dharmas may cause the cycle of
rebirth. The Chengshilun，which is close to the
doctrine of the Darstantika, interprets the kaya
as the upadana-skandha.
The contemporary Venerable Yinshun deems the proof
given by the Xianyanshengjiaolun as "factor of vijnana"
to prove the Alayavijnana, with the premise of vijnana
at the moment of conception. As it contains all seeds
which gradually give rise to a sensitive，living organism,
this implies the "Mind-only" theory of vijnana produces
the lives.
The sutra says, "For living beings, cloaked by ignorance
and tied to craving，this vijnana-body is wrought on them."
This refers to the three main stages of birth (ignorance,
formation，and consciousness)，as well as to the fundamental
meaning of "Dependent Origination." And use this sutra
as the proof of the fourth right worldly view：Life and
death follow each other continuously; the wise achieve
liberation，unlike the ignorant who remain chained;
believe this without doubt. The sutras state the right
view of the existence of both ordinary people and the sages.
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| 目次 | 前言
1.《雜阿含》294：愚夫，智者皆感得「有識之身」
2.《瑜伽師地論》<攝事分> 對「有識之身」的觀點
2. 1. 前，中，後際，「[愚夫與智者之]異」
2. 2. 六處攝有識之身
3. 有部阿達摩論書的觀點
3. 1. 五蓋不攝無明蓋
3. 2. 阿羅漢身亦由癡生
3. 3. 佛生身是有漏，阿羅漢身是有漏
4.《成實論》的觀點
5. 印順法師的觀點
5. 1. 入胎識所藏的種子，生起根身
5. 2. 緣起本義：無明，行，識
5. 3. 愚智縛脫異，深信勿疑惑
6. 結語 |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1558 |
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| 作成日 | 2000.07.21
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| 更新日期 | 2017.06.20 |
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