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佛教住地學說在心身安頓的學理基礎=A Buddhist Doctrine of Abiding-Places in terms of a Theoretical Foundation for the Abiding of the Mind-Body Complex |
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蔡耀明 (著)=Tsai, Yao-ming (au.)
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| Source |
正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
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| Volume | n.54 |
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| Date | 2010.09.25 |
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| Pages | 5 - 48 |
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| Publisher | 正觀雜誌社 |
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| Publisher Url |
http://www.tt034.org.tw/
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| Location | 南投縣, 臺灣 [Nantou hsien, 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副教授=Associate Professor, Department of Philosophy, National Taiwan University |
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| Keyword | 住地=abiding-place; 心身安頓=abiding of the mind-body complex; 學理基礎=theoretical foundation; 法住=abiding of dharma (dharma-sthiti) |
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| Abstract | 本文以《阿含經》、《入諸佛境界智光明莊嚴經》、《入楞伽經》、《大般若經．第四會》為主要的文獻依據，將焦點設置在心身安頓的學理基礎，藉以提供佛教住地學說乃至生命哲學在基礎思考的建構。如此的主題，有二點特色，須加以說明。其一，有關心身安頓的探討，盡可能撐開在住地學說乃至生命哲學之思辨系統，而非閉鎖在由心態或身體所關聯的較為狹隘的語詞、物質、或表象之領域。其二，有關心身安頓的探討，盡可能思辨地通往學理基礎的層次，而非停留在浮面層次的描述或敘述。在論述的行文，由如下的八節串連而成。第一節，「緒論」，開門見山，帶出研究主題，並且逐一交代論文初步的構想與輪廓。第二節，解明關鍵概念，包括住地之為概念認定、心身安頓、學理基礎、法住。第三節，說明何謂教學系統與學理基礎，進而以對比的方式，約略襯托出《大般若經．第四會》在心身安頓之教學系統的若干特點。第四節，從「無住」與「常住」這雙重面向所合璧的「法住」之觀念，闡明以《阿含經》為依據的住地學說在心身安頓的學理基礎。第五節，順著以「因緣所生性」、「不生」、「畢竟不生」、「不可得」、「平等性」為環節的理路，推演出一切法「常住」、無所依止」、「無住」而「法住」之論旨，闡明以《入諸佛境界智光明莊嚴經》為依據的住地學說在心身安頓的學理基礎。第六節，從「空性／空相」、「無住」、「法性」之角度與理念，導入「法住」之觀念，闡明以《入楞伽經》為依據的住地學說在心身安頓的學理基礎。第七節，順著以「緣起」、「與空相應」、「隨如來生」、「隨如來真如生」、「真佛子」為環節的理路，推演出「如來真如」、「善現真如」、「真如常住」之論旨，透顯其無為之法性層次上的「如此一貫的法住」，闡明以《大般若經．第四會》為依據的住地學說在心身安頓的學理基礎。第八節，「結論」，總結本文的要點。
This paper is concerned about the theoretical foundation of the abiding of the mind-body complex. Based on the ?gama-sūtras, the Jñānālokālaṃkāra, the Lavkāvatāra-sūtra and the A??asāhasrikāprajñāpāramitā-sūtra, I would like to offer a Buddhist doctrine of abiding-places as a theoretical foundation to construct theories of the mind-body complex and philosophy of life. The originality of this paper lies in the following two points. Instead of being entrapped in terminology, matter, or phenomena associated with body or mind, this paper extends the theoretical thinking concerning the mind-body complex and philosophy of life as far as possible. In addition, this paper goes deep into examining its theoretical foundation rather than accepting descriptions derived from phenomena.The structure of this paper is composed of eight sections. The first section, Introduction, brings out the theme and the outline of the paper. The second one elaborates key concepts as the basis for the following discussion. The ideas include abiding-place as a conception or ideation as well as a theoretical foundation and the abiding of dharma (dharma-sthiti) or the abiding reality. The third one explains what a system of teachings is and what a theoretical foundation is. By way of comparison, I present the features of the A??asāhasrikā-prajñāpāramitā-sūtra as a system of teaching the mind-body complex. The fourth section evinces that the abiding of dharma is constituted by “non-abiding” and “constant abiding.” Based on the idea of the abiding of dharma, this section also formulates a doctrine of abiding-places in terms of a theoretical foundation for the abiding of the mind-body complex in the ?gamasūtras. In the fifth section, following the idea of “the state of being generated from causes and conditions” (pratyaya-hetu-janitatva), I bring out ideas of “not born” (a-jāta), “ultimately not born” (atyanta-a-jāta), “not apprehended” (an-upalabdhi), and “sameness or equality” (samatā). After that, I will come to the main idea that all dharmas are “constant abiding” and “not leaning (or relying) on anything” (a-ni?rayatā; a-ni?rita), and then enunciate the doctrine of abiding-places in terms of a theoretical foundation for the abiding of the mind-body complex in the Jñānālokālaṃkāra. In the sixth one, based on the ideas of emptiness, non-abiding, and the state of being the dharma, I bring in another idea, the abiding of dharma, to explain the doctrine of abiding-places in terms of a theoretical foundation for the abiding of the mind-body complex in the Lavkāvatāra-sūtra. In the seventh section, following the ideas of “dependent co-arising” (pratītya-samutpāda), “with reference to emptiness” (?ūnyatām ā-rabhya), “born after the Tathāgata” (anujātas tathāgatasya), and “disciple of the Bhagavant” (bhagavatah ?rāvakah), I will bring out the main ideas of “the suchness of the Tathāgata” (tathāgata-tathatā), “the suchness of Subhūti” (subhūtitathatā), and “the abiding of the suchness” (tathatāyāh sthititā) to manifest the unconditioned characteristics of “such coherent abiding of dharma” and evince the doctrine of abiding-places in terms of a theoretical foundation for the abiding of the mind-body complex in the A??asāhasri |
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| Table of contents | 一．緒論 8
二．關鍵概念的解明 12
三．心身安頓之教學系統與學理基礎 20
四．以《阿含經》為依據的住地學說在心身安頓的學理基礎 23
五．以《入諸佛境界智光明莊嚴經》為依據的住地學說在心身安頓的學理基礎 28
六．以《入楞伽經》為依據的住地學說在心身安頓的學理基礎 31
七．以《大般若經．第四會》為依據的住地學說在心身安頓的學理基礎 35
八．結論 43
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| ISSN | 16099575 (P) |
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| Hits | 1603 |
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| Created date | 1998.04.28 |
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| Modified date | 2017.09.06 |
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