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從鳩摩羅什譯本之《般若經》至《大智度論》文本解釋擴展研究=Expansion of Doctrinal Interpretation in Kumārajīva’s Translations of the Prajñāpāramitā Sūtras to the Mahāprajñāpāramitā Upadeśa |
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| 作者 |
李恆怡 (著)=Lee, Heng-yee (au.)
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| 出版日期 | 2018 |
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| 頁次 | 1 - 217 |
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| 出版者 | 佛光大學 |
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| 出版者網址 |
https://website.fgu.edu.tw/
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| 出版地 | 宜蘭縣, 臺灣 [I-lan hsien, Taiwan] |
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| 資料類型 | 博碩士論文=Thesis and Dissertation |
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| 使用語言 | 英文=English |
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| 學位類別 | 碩士 |
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| 校院名稱 | 佛光大學 |
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| 系所名稱 | 佛教學系 |
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| 指導教授 | 釋慧峰 |
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| 畢業年度 | 106 |
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| 關鍵詞 | 《小品般若波羅蜜經》=Xiăopĭn; 《摩訶般若波羅蜜經》=Móhē; 《大智度論》=Upadeśa; 菩薩=bodhisattva; 般若波羅蜜=prajñāpāramitā; 如=tathatā |
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| 摘要 | 《般若經》系列是個龐大又繁雜的經典，由於經過大約一千年的發展期，因此文本擴展導致出現不同的傳本，大多數被翻譯成中文，少數翻成梵文與藏文，總數超過四十個文本。除此之外，還有一些論書注釋小品與中品《般若經》。儘管文本繁雜，然本文只限於以鳩摩羅什在公元402-408之間翻譯的《小品般若波羅蜜經》、《摩訶般若波羅蜜經》與《大智度論》為研究題材，因為它們代表了三個文本在三個階段的發展，且相同譯者，方便比較。從《小品般若波羅蜜經》到《摩訶般若波羅蜜經》一直到《大智度論》的擴展中，由於新材料不斷增加，使理論思想越來越清晰。這些材料改變了文本的長度和內容，也增加了讀者對文本的詮釋空間。本文的目的是對「菩薩」、「般若波羅蜜」以及「如」意義的擴展進行探討與詮釋。
「菩提薩埵」是大乘重要的概念。「菩提」覺悟之義；「薩埵」則有本質、眾生、心、胚胎、聰慧、執著、力量等意涵。在初期佛教的經典中，原本是佛陀稱自己未成證覺的階段，但後來其潛在的意義漸漸地改變。《小品般若波羅蜜經》的第一章提到菩薩有兩個特點：1、 學一切法無障礙；2、 如實知一切法。「無障礙」來自梵文 asakta，sakta 的語基是 √sañj，意思是執著。因此，梵文的sakta轉成巴利語成為satta，再轉回梵文成為sattva，使意義與「菩提薩埵」產生關聯。此段文從《小品般若波羅蜜經》的三行擴展到《摩訶般若波羅蜜經》的一百四十三行，再到《大智度論》的二百五十二行。其中，《摩訶般若波羅蜜經》的擴展包括二十五個譬喻及一切法的列表，而《大智度論》則以問答的方式解釋《摩訶般若波羅蜜經》。
「般若波羅蜜」，譯為無上慧。「般若」與「波羅蜜」是梵文的複合詞。在初期佛教時，這兩個詞被分開使用，直到大乘佛教才成為複合詞。有關菩薩如何行般若波羅蜜，《小品般若波羅蜜經》第四卷第九品中著重以五蘊來修，而《摩訶般若波羅蜜經》卻注重以一切法乃至一切種智來實踐。《大智度論》則指出，若沒作者便無知者，因此菩薩不行五蘊乃至一切種智具足或不具足，為行般若波羅蜜。該段文從《小品般若波羅蜜經》七行擴展到《摩訶般若波羅蜜經》二十八行，再到《大智度論》七十六行。
「如」是《般若經》另一個重要用語。在初期佛教，「如」常用於定型句中，即：「如、不離如、不異如」。在《小品般若波羅蜜經》卷六第十五品中，有關「須菩提隨佛生」的一段文，可以看出兩個公式：1) 如來的如是Y，須菩提的如也是Y，故須菩提隨如來生；2) 如來的如是Y，一切法的如也是Y，故須菩提隨如來生。《摩訶般若波羅蜜經》在這段文沒有很大的變化，而《大智度論》有比較多的解釋。整體來說，《小品般若波羅蜜經》從三十七行擴展到《摩訶般若波羅蜜經》的四十八行，再到《大智度論》的六十七行。
綜上所述，擴展後的《摩訶般若波羅蜜經》未改變原來的意思；而《大智度論》則加入了論主的解釋並引用其他經典與不明人士的說法，導致此論有不同的重點與閱讀角度。
本文的架構以《般若經》核心教導的相互關係為主，即：「菩薩」為教學對象、「般若波羅蜜」為教材、「如」為教學所證目的，以達到最後成佛。因此，首先定義菩薩義（第三章），接著闡述菩薩如何行般若波羅蜜（第四章），最後教導菩薩如何證悟「如」（第五章），而此「如」也是如來所證的「真如」。
The Prajñāpāramitā Sūtras belong to an incredibly large family of texts that has developed over one thousand years. These texts have expanded and many translations have been made, in addition to Sanskrit manuscripts, a large number of translated texts are extant in Chinese and Tibetan, with a total number of more than forty individual texts. There are also some commentaries on the smaller texts and medium texts. The focus of this study is the Xiăopĭn from the smaller text, the Móhē from the medium text and the Upadeśa, which is the commentary on the Móhē. For the ease of comparison, these three texts translated by Kumārajīva between 402 CE and 408 CE are purposely chosen as representatives of the early versions of the three stages of the texts’ growth. The development from the Xiăopĭn to the Móhē to the Upadeśa added new materials, which lengthened the texts and changed the content, providing potentially different interpretations. The question still remains, however, as to the ways in which the doctrinal explanations and development took place. This is the purpose of this study, focusing on the three core doctrinal notions of the texts: the “bodhisattva”, the “prajñāpāramitā” and the “tathatā”.
The “bodhisattva” doctrine is an important concept in Mahāyāna. “Bodhi” means awakening, whereas “sattva” has a range of meanings, i.e., essence, sentient being, mind, embryo, intelligence, clung, attached to, strength, etc.. In early Buddhism, this word is used predominantly by the Buddha to refer to himself in his pre-awakened experiences. Nevertheless, the underlying meaning of “bodhisattva” has gradually changed. According to chapter 1 of the Xiáopĭn, Bodhisattva has two main characteristics: 1) to learn all dharmas without obstruction; and 2) to fully realize all dharmas as they really are. “Without obstruction” comes from the Sanskrit “asakta”, and the word “sakta” derives from the root √sañj, means “attach”, hence, from Sanskrit “sakta” to Pāli “satta”, then to “sattva” in Sanskrit (sakta → satta → sattva), which is related to the word “bodhisattva”. The passage has expanded from 3 lines in the Xiăopĭn to 143 lines in the Móhē, then to 252 lines in the Upadeśa. The Móhē expanded by using 25 similes and a list of all Dharmas; the Upadeśa serves as an explanatory passage to the Móhē, using question and answer format.
“Prajñāpāramitā”, or the “perfection of wisdom”, is a Sanskrit compound word of “prajñā” and “pāramitā”. In early Buddhism, these words were often used separately, it is not until early Mahāyāna when these words were compounded together. In the Xiáopĭn, the passage abo |
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| 目次 | CONTENTS
ABSTRACT….. I
CHINESE ABSTRACT V
DEDICATION… VIII
ACKNOWLEDGEMENTS IX
CONTENTS….. X
FIGURES…….. XII
ABBREVIATIONS XIV
CHAPTER 1: INTRODUCTION 1
1.1. A Brief Picture on Prajñāpāramitā Sūtra 1
1.2. Scholarly Contributions to the study of Prajñāpāramitā 2
1.3. Inspiration and Motivation 7
1.4. Research Means and Tools 8
1.5. Thesis Framework 11
CHAPTER 2: PRAJÑĀPĀRAMITĀ FAMILY, THE STRUCTURE AND EXPANSION 14
2.1. Overview Of The Prajñāpāramitā Family 14
2.1.1. The Origin 14
2.1.2. The Translation Texts 16
2.2. Overview of the Mahāprajñāpāramitā Upadeśa (Dàzhìdù lùn大智度論) 29
2.3. Textual Expansion of the Xiăopĭn, the Móhē, and the Upadeśa 39
2.3.1. The Expansion from the Xiăopĭn to the Móhē 39
2.3.2. The Expansion from the Móhē to the Upadeśa 44
CHAPTER 3: THE “BODHISATTVA” DOCTRINE 53
3.1. Background of the Bodhisattva doctrine 55
3.2. The Smaller Prajñāpāramitā Text – The Xiáopĭn 57
3.3. Expansion into the Medium Prajñāpāramitā Text – The Móhē 61
3.4. Expansion into the Commentary – The Upadeśa 72
3.5. Summary 84
CHAPTER 4: THE “PRAJÑĀPĀRAMITĀ” DOCTRINE 88
4.1. Background of the Prajñāpāramitā Doctrine 89
4.2. The Smaller Prajñāpāramitā Text – The Xiáopĭn 94
4.3. Expansion into the Medium Prajñāpāramitā Text – The Móhē 97
4.4. Expansion into the Commentary – The Upadeśa 99
4.5. Summary 101
CHAPTER 5: THE “TATHATĀ” DOCTRINE 103
5.1. Background of the Tathatā Doctrine 104
5.2. The Smaller Prajñāpāramitā Text – The Xiáopĭn 109
5.3. Expansion into the Medium Prajñāpāramitā Text – The Móhē 113
5.4. Expansion into the Commentary – The Upadeśa 120
5.5. Summary 128
CHAPTER 6: CONCLUSION 131
6.1. Research Outcomes 131
6.2. Future Research Possibilities 136
BIBLIOGRAPHY 138
APPENDICES… 145
Appendix I: Synoptic Table for The “Bodhisattva” Doctrine 146
Appendix II: Synoptic Table for The “Prajñāpāramitā” Doctrine 177
Appendix III: Synoptic Table for The “Tathatā” Doctrine 186
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| 點閱次數 | 145 |
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| 建檔日期 | 2022.06.16 |
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| 更新日期 | 2023.02.10 |
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