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| Author |
楊郁文 (著)=Yang, Yu-wen (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.2 |
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| Date | 1988.10 |
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| Pages | 1 - 65 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Keyword | 阿含經; 無我; 我 |
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| Abstract | 「無我法門」是佛教的重心，佛法的心要，惟獨「離常
又離斷的無我法門」堪任簡別異學; 可是，佛陀處中道所說
「有業報而無作者」之無我法門，甚深難見，不易通達. 加
上「我」「無我」各有多義，只從漢譯經典我，無我字面上
望文生義，很可能產生誤解; 不能如實知第一義諦之「無我
」，不能如實觀察空相應緣起隨順的「我」，亦不能善解世
間名字平等假名說「我」. 甚至，和異學同流，落入「惡取
無我」; 或是漏習增上，直取「真我」與外道合污.
惡取「無我」與妄執「有我」，導至生死流轉; 如實知
：有緣起，相對之「我」，無自有，常存，絕對自在之「我
」，纔能如法修行，得菩提證涅槃. 為自求解脫，須深
觀「無我，無我所，無我慢繫著使」纔能身證自利; 為度
脫天下，須空相應隨順緣起 (無我而有作業)，纔能廣行
利他.
「我」，「無我」之多義，不只漢文很難辨別所指何義
; 在梵語，巴利語，亦具同樣困難. 本文依據北傳 四部《
阿含經》，參考南傳 五《`Nikaya`》，分析「種種我，
我所見之內容」，列舉「種種無我，無我所之觀察法」，指
出「捨斷我，我所見，我慢繫著使之行法」; 希望有助讀
者「分證無我，無我所」，乃至「究竟證我慢盡」現法涅槃
!
The middle way doctrine of "no self" which the
Awakened One proclaimed is the heart and very
essence of Buddhism. It is beyond both eternalism
and nihilism，and enables us to distinguish between
the dharma and other teachings. However，this
doctrine of "on self" which accepts a fruit for
deeds but no doer，is very profound，hard to see,
and not easy to penetrate. The terms "self" and "no
self" moreover have many meanings. If we interpret
them only by looking at their renderings in Chinese
Buddhist texts, misunderstandings are bound to
arise. It is impossible to realistically observe the
"self" which is essentially empty and arises in
compliance with conditions, or to know well the
"self" which is a conventional term of worldly
parlance，unless one understands "no self" as it
really is on the level of absolute truth. One may
even follow the example of other teachers and fall
into the trap of "the extreme view of no self"，or
outrightly accept a "true self" as taught in
different religions.
Belief in "the extreme view of no self" and
clinging to an "truly existing self" leads into
`samsara`. Only if one knows in accordance with
reality that there is merely a "self" which is
conditioned and relative，but no independently
existing，eternal，absolute，self-mastering "self",
is it possible to practice in conformity with the
dharma, attain bodhi，and realize `nibbana`. In
order to strive for one's owm liberation，one must
contemplate in a profound way this no self，no mine,
and absence of the tendency for pride so that one
can personally gain realization and benefit
one-self. If you want to liberate all beings, it is
necessary to operate in conjunction with emptiness
following causes and conditions, i.e. acting without
a self. Only thus is it possible to benefit others
on a large scale.
It is not only difficult in Chinese to indicate
clearly what "self" and "no self" denote. The same
problem exists in Sanskrit and Pali. Based on the
four Agamas of the Northern Tradition，the present
paper collates the five `Nikayas` of the Southern
Tradition while analyzing the contents of the
different views on "self" and "no self"，listing the
various approaches to the observation of no self and
no mine，and pointing out the practical methods for
abandoning and cutting off the views of "self" and
"mine" as well as the tendency for pride. It
hopefully helps the reader to realize step by step
"no self" and "no mine" up to the complete
extinction in of pride and the direct experience of
`nibbana`. |
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| ISSN | 10177132 (P) |
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| Hits | 2228 |
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| Created date | 1998.07.22
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| Modified date | 2017.06.15 |
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