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《大般若經》菩薩摩訶薩實踐般若波羅蜜多之教學=The Teachings of Bodhisattvas’ Practice of Prajñāpāramitā in the Mahāprajñāpāramitā Sūtra |
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陳春吟 (著)=Chen, Chun-Yin (au.)
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| Date | 2021 |
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| Pages | 183 |
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| Publisher | 國立中央大學 |
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| Publisher Url |
https://www.ncu.edu.tw
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| Location | 桃園市, 臺灣 [Taoyuean shih, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | doctor |
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| Institution | 國立中央大學 |
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| Department | 哲學研究所 |
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| Advisor | 蔡耀明、蕭振邦 |
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| Publication year | 109 |
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| Keyword | 菩薩摩訶薩=Bodhisattva Mahasattva; 般若波羅蜜多=perfection of wisdom; 一切智=all-knowledge; 道相智=the path to all-knowledge; 一切相智=knowledge of all modes |
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| Abstract | 《大般若波羅蜜多經》，簡稱為《大般若經》。本文以《大般若經》為依據，探討《大般若經》菩薩摩訶薩實踐般若波羅蜜多之教學。為何本文設限於《大般若經》？由於《大般若經》主要修行者為菩薩及菩薩摩訶薩，而修行法要為般若波羅蜜多。因此必須深入了解修行者及法要之間的區別與關係。首先，了解什麼是「菩薩」﹖並探討菩薩以何為依據可名「摩訶薩」﹖其次，論述什麼是「般若」﹖什麼是「般若波羅蜜多」﹖般若僅止於對現象的歷程有些領解與了知，而般若波羅蜜多則要求提昇到《大般若經》〈第四會〉所強調的「無所有、不可得」，及〈第十六會〉所強調的「通達諸法實性」的地步。
至於實踐上，首先，探討如何由般若往般若波羅蜜多提昇？本文由六個層面探究：第一，由理解與了知諸法往通達諸法實性提昇。第二， 由空性與非我之洞察領悟往不二中道提昇。第三，從有限緣起系統推展至無限相續流。第四，以無所得為方便層層提昇到法性相都無執著。第五，由三輪修般若提昇至以無所得為方便圓滿般若波羅蜜多。第六，於一切法無分別從事經營與累積圓滿資糧證佛智。如此多層面的步步提昇，除了可藉以捕捉般若波羅蜜多較為深刻的意涵，還可藉以勾勒《大般若經》由般若往般若波羅蜜多所顯現的特色。其次，進而探究般若波羅蜜多為一切善法之母，能出生三智，而由三智撫養出三乘，以及三乘在智慧之異同。
The aim of this research is to gain a better understanding of the Buddha's pedagogy of the practice of the bodhisattva path in The Mahāprajñāpāramitā Sūtra. This thesis focuses on The Mahāprajñāpāramitā Sūtra since the practitioners of this sūtra are those who with the position of bodhisattvas-mahasattvas. Therefore, it is important to clarify the difference between the practitioners and the teaching.
First of all, the discussion starts with the clarification of the term “bodhisattvas” and its higher-level position of “mahasattvas.” Secondly, the investigation carries out with the differences between prajñā (wisdom) and prajñāpāramitā (perfection of wisdom). Because of the term “prajñā” (wisdom) simply means the understanding and knowledge of phenomena; whereas “prajñāpāramitā” (perfection of wisdom) refers to the insight as “nothingness and unattainable” which is emphasized in the 4th Assembly of The Mahāprajñāpāramitā Sūtra (Aṣṭasāhasrikā Prajñāpāramitā) as well as the advanced realization of the nature of dharmas in the 16th Assembly in the same sūtra (Suvikrantavikrami Pariprccha).
The key arguments of the practical path from prajna to prajñāpāramitā are primarily summarized with six dimensions as follows:
(1) elevating from conceptual understanding of all realities of dharmas to mastery; (2) advancing of non-dualistic middle path from the concept of Emptiness (śūnyatā) and non-self (anātman); (3) extending from the system of limited causes and conditions (nidāna) to the infinite successive streams of karma; (4) improving from the no apprehension( anupalabdhi) to all dharmas upon the absolutely liberation; (5) ascending from “Threefold Wheel of Essential Emptiness” to non-attainment as skillful means (upāya) of reaching the perfection of wisdom (prajñāpāramita); (6) practicing (prayoga) “non-discrimination” (nir-vikalpa) in all dharmas and equipping with merit and cognition so that the perfect wisdom of the Buddha can be achieved. Adopting these various approaches to prajñāpāramita, this research captures not only more profound meanings of prajñāpāramita but also outline the difference between prajñā (wisdom) and prajñāpāramitā (perfection of wisdom) in the teaching of The Mahā-prajñā-pāramitā Sūtra by this dialectical analysis. Secondly, examining the similarities and differences of Three Vehicles, this paper concludes with the nature of prajñāpāramita as the root of all good dharmas (kuśaladharmāḥ) cultivating Three Wisdoms as well as Three Vehicles. |
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| Table of contents | 中文摘要 i
英文摘要 ii
致謝 iv
目次 v
緒論 1
一、 研究主題 1
二、 研究動機與目的 3
三、 研究方法與範圍 4
四、 論述架構 6
第一章 文獻回顧 8
第一節 原典文獻之相關資料說明 8
第二節 參考經論 12
第三節 學界關於《大般若經》的研究 18
第四節 文獻回顧與預期目標 32
第二章《大般若經》「菩薩」與「摩訶薩」之學說 35
第一節 《大般若經》所要造就的「菩薩」 35
第二節 菩薩以何為依據又名「摩訶薩」？ 44
第三節 《大般若經》中菩薩摩訶薩之種類 52
第四節 小結 63
第三章《大般若經》「般若」與「般若波羅蜜多」之闡述 65
第一節 《大般若經》有關「般若」之闡述 65
第二節 《大般若經》有關「般若波羅蜜多」之闡述 70
第三節 般若波羅蜜多之理論基礎 80
第四節 般若波羅蜜多之作用及目標 87
第五節 小結 89
第四章 由般若往般若波羅蜜多提昇之關鍵與層次 91
第一節 由理解與了知諸法往通達諸法實性提昇 91
第二節 由空性與非我之洞察領悟往不二中道提昇 104
第三節 從有限緣起系統推展至無限相續流 108
第四節 以無所得為方便層層提昇到法性相都無執著 110
第五節 由三輪修般若提昇至以無所得為方便圓滿般若波羅蜜多 115
第六節 於一切法無分別從事經營與累積圓滿資糧證佛智 118
第七節 小結 119
第五章 般若波羅蜜多為一切善法之母(mātṛ) 121
第一節 為何謂般若波羅蜜多是三智之母？ 121
第二節 一切智(sarva-jñatā) 123
第三節 道相智(mārgākāra-jñatā) 126
第四節 一切相智(sarvâkāra-jñatā) 128
第五節 一切智智(sarva-jña-jñāna) 135
第六節 小結 140
第六章 三乘在智慧之異同 141
第一節 三乘獲得三智之間的差異 141
第二節 三智斷諸煩惱之差別 152
第三節 菩薩摩訶薩與諸如來所得之一切相智是否有差異？ 156
第四節 菩薩法與佛法之差異 160
第五節 小結 165
結論 167
參考書目 170 |
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| Hits | 421 |
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| Created date | 2022.09.19 |
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| Modified date | 2023.01.09 |
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