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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.5 |
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| Date | 1992.07 |
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| Pages | 67 - 107 |
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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; 初期佛教; 空; 無我; 空三眛; 無願三眛; 無作三眛 |
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| Abstract | 《雜阿含經》多說「無我」少說「空」. 老死等緣生法
非我，非我所之「大空」，有業報而無作者之「第一義空」
; 世間空，無常恆，永住，不變易法，我，我所之「空心三
昧」; 正思惟空，無相，無所有，得滅斷知法之「聖法印知
見清淨」; 此等甚深空義及空觀早在《相應阿含》之「修多
羅」及「記說」部分出現. 可是，「聖弟子住無我想，心離
我慢，順得涅槃.」仍然是解脫道之主流. 由於「無我」之
範圍甚深，廣大，難知，難證，透過「空三昧」「空觀」之
修習，以達無有「我見，我所見，我慢隨眠」之方法，後來
在《中阿含經》及《增一阿含經》裡開展弘傳.
大眾部末派傳承下來之《增一阿含經》，留有「以『空
』代替『無我』」演變之線索，本文據此推論《增一阿含經
》為何以「空」代替「無我」，如何以「空」代替「無我」
. 初期的佛教《雜阿含經》裡對「無我」之說法，因對機之
相異，有時曰：「非是我.」有時曰：「非有我.」; 然現
代學界因觀點不同，於「五陰無我」引起「五陰非是我」或
「五陰非有我」誰是誰非之辯論. 如是諍論，於以「空」代
替「無我」之《增一阿含經》中並未曾見.
《雜阿含經》指出「空三昧」「無相三昧」「無所有三
昧」是種種句種種義或種種句一義，略為解釋而已; 此等
句，義之把握，對空觀之實踐，空義之體會，貪，嗔，癡空
之體驗非常重要. 本文對此等三三昧/ 三心解脫有關事項，
作一些補充說明.
《雜阿含經》及《中阿含經》之「空住/ 行空」，敘述
如何相應於空過日常生活，如何用空觀專精思惟修習，得
以行真實，空，不顛倒，漏盡，無漏，無為，心解脫.
The `Samyuktagama` talks more about anattan and
less about `sunna`. Already traceable in the sutta
and `vyakarana` of `Samyuktagama` were the very
profound meanings of `sunna` and `sunnatanupassana`
such as the `paticcasamuppanna` dharmma of aging,
death, etc.，the `mahasunnata` of anatta and
anattaniya, the `paramatth- asunna` of having kamma
and retribution but no doer，the `sunna` loka, the
`sunnata-(ceto) samadhi` of no permanence,
ever-lasting，non-changing dhamma, `atman` and
`mama-kara`，the "`Acariya` dhamma `mudda
nanadassana-visuddhi` "of `sunnata`，animitta,
akincana, nirodha `pahana-parinna`，etc. However,
"The holy disciples reside in `anatta-sanna`,
achieve abolishment of `asmimana` and realize
`nibbana` "is still the main stream of `muttigami`
magga. Due to the scope of anattan is very deep,
very wide，difficult to understand and difficult to
realize，the method of arriving no "`ahamkara`,
`mamamkara` and `mananusaya` "through the practice
of "`sunnatasamadhi` "and "`sunnatanupassana` "
is developed and expounded in `Majjhimagama` and
`Ekottarikagama` later.
The `Ekottarikagama` transmitted by the
Terminal School of `Mahasanghika` retains the trace
of the evolution of "replacing anattan with `sunna`
". Based on it，this paper investigates why and how
the `Ekottarikagama` used `sunna` to replace
anattan. Because of the difference of audience，the
`Samyuktagama` of early Buddhism referred to anattan
as "not a soul" in one time and "without a soul" in
another time. However，due to the different
viewpoints of modern scholars, there arouses a
debate of interpreting "anattan of panca `khanda` "
as "not a soul of panca khanda" or "without a soul
of panca `khanda` ". Such disputation has never been
found in `Ekottarikagama` which uses `sunna` to
replace anattan.
The `Samyuktagama` points out that
`sunnata-samadhi`，`animitta-samadhi` and akincana
are `nana'ttha nana- vyanjana` or `eka'ttha
vyanjanam nanam`，but it explains only briefly. The
understanding of such `'ttha` and `vyanjana`，the
carrying out of `sunnatanupassana`，the realization
of the meaning of `sunna` and the experience of the
greed，hatred and delusion `sunna` are very
important. This paper has a supplementary
explanation on such tayo `samadhi/tisso cetovimutti`
and other relevant items.
The `sunnata-vihara` of `Samyuktagama` and
`Majjhimagama` describe how to lead daily life by
being connected with `sunnata`，and how to do the
devotation of solitude meditation with the application
of `sunnatanupassana` so as to practice
`yathabhucca`， `sunnatavakkam`，avipallattha,
`asavanam` khayo，`anasava`，`asamkhata` and
ceto-vimutti. |
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| ISSN | 10177132 (P) |
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| Hits | 1400 |
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| Created date | 1998.07.22
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| Modified date | 2017.08.30 |
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