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以「唯識所現」探討夢中造業及其受報之爭議=Controversies regarding Karma in Dreams and its Fruition from the Perspective of Vijñapti-Only |
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顏建益 (著)=Yan, Jian-yi (au.)
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| Date | 2016 |
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| Pages | 140 |
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| Publisher | 淡江大學 |
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| Publisher Url |
https://www.tku.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, 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 | 淡江大學 |
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| Department | 中國文學系博士班 |
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| Advisor | 蔡耀明、高柏園 |
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| Publication year | 104 |
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| Keyword | 唯識=Vijñ; 唯識無境=no other real world beyond the consciousness; 夢=dream; 夢中造業=karma in dreams; apti-Only |
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| Abstract | 夢中造業及其受報之爭議，在部派佛教時期，已被說一切有部的論師們作了討論。基本上已肯定心識能於夢中造業，但僅能造圓滿業不能造牽引業，所造的業不能引眾同分。至於受報，夢境亦被有部論師視為異熟果成熟的處境，此外，夢境所造諸業，能影響心識，也能影響根身，影響了根身，便是一種夢中造業在現實境異熟的異熟果。故本文認為有部論師是支持夢中造業，不管是於夢境中或是現實境中都應當受果報的。然而在夢中造業與在現實境中造業，受果報則有程度上的差別。有部論師認為夢中心識昧略，所以在夢中所造諸業，業果極少。面對上述的有部意見，本文擬以唯識思想來重新審視其中緣由。唯識的核心思想是「唯識無境」，「唯識無境」應該被詮釋成：「外境所見的一切法，皆由內識所顯現」，是故本文以「唯識所現」作為本文探討「夢中造業及其受報之爭議」的視角。在「唯識所現」的理論中，因果也被視為是一種假名施設的機制，其真相為：「含藏於第八識的種子依因緣力與二取習氣而顯現出業相、心識對應這些業相而造作業並產生思熏習力、此思熏習力將會回熏成種子含藏於第八識、回熏的種子再依因緣力與習氣，再顯現為業相、心識再相應這些業相而造作業再產生思熏習力、此思熏習力再回熏成種子含藏於第八識，此一無限輪迴。」因此造業受報一事，其實端看心與心所是什麼狀態而定，因為心識是造業的主體而心所是產生思熏習力的主因。然而，在「唯識所現」的視角中，夢與外境都是由內識所顯現的。若依此，夢中造業受報與現實境造業受報則不應有異。但世親菩薩在《唯識二十論頌》中卻有：「心由睡眠壞，夢覺果不同」的說明。本文透過義理脈絡認為，這裡的「夢覺果不同」應當詮釋為：在夢中造業與在現實境中造業，其所受的業果是不相同的。順此，本文透過《成唯識論》中「唯識所現」的思想，歸結出：「因為「夢境是獨影境」、「夢境中心識昧略」、「夢境中無對應的眾生心」三種原因，讓夢中造業在心力的程度上顯得非常輕微，所以所受的業果也非常輕微。」以作為「夢覺果不同」的論證依據。在夢中造業受報一事，本文認為應當再分兩個層次論述：一、菩薩的心識並不因為睡眠而有所損壞，那麼以此心識在夢中所造的業及其業果應當與現實境中無異，所以菩薩能在夢中繼續增長般若波羅密多的修行。二、凡夫的心識會因為睡眠而昧略，再加上夢境與現境的三種差異，所增長的業與業果便極少。
The controversies about karma in dreams and its fruition have been discussed by the A ̅bhidharmikas of the Sarvastivadin School since the time of Sectarian Buddhism. A common agreement was that consciousness only creates Particularizing Karma rather than Directive Karma in dreams, and thus karma in dreams cannot direct sentient beings to commonality. The A ̅bhidharmikas of the Sarvastivadin School believe that dreams form an environment for the fruition of Vipāka-phala, and all karmas in dreams can affect consciousness and the Sendriya-kāya. When the Sendriya-kāya is affected, it is said that karma in dreams produces a Vipāka-phala in the real world. Hence, this dissertation presents the views of the A ̅bhidharmikas of the Sarvastivadin School which claim that karma in dreams come to fruition in both dreams and the real world, but are different. They also believe that the fruition of karma in dreams is relatively effortless since consciousness in dreams is ignorant and ambiguous. Based on the views listed above, this dissertation provides information on the perspective of Vijñapti-Only. Vijñapti-Only basically believes there is “no other real world beyond the consciousness”, which can be interpreted as “the sarva-dharma in the external world is the reflection of the internal consciousness”. Thus, this thesis focuses on the controversies regarding karma in dreams and its fruition from the perspective of Vijñapti-Only. In the philosophy of Vijñapti-Only, karma is also considered a system of setting hypothesis. It is believed that the seeds stored in the A ̅laya Consciousness lead to phenomena as a result of karmic impressions and the Two Habit Energies. The consciousness creates karma based on these phenomena and produces perfumations or impressions, which become the seeds stored in the A ̅laya Consciousness. This process is an endless cycle. Therefore, the fruition of karma depends on the consciousness and its present conditions. Consciousness is the subject which creates karma and its present conditions are the main factors that produce perfumations or impressions. However, according to Vijñapti-Only, both dreams and the outer world are reflections of consciousness, and the fruitions of karma in dreams should be no different from that in the real world. But in Vasubandhu’s Viṃśatikāvijñapti -mātratā-siddhiḥ , it is believed that consciousness is influenced during sleep, which leads to different fruitions. This dissertation’s contextual analysis shows that the “different fruitions” should be interpreted as “different karma fruitions in dreams and in the real world”, rather than “just karma fruition in the real world”. It is concluded from the study that based on the Vijñapti-Only of the Vijñaptimātratāsiddhi -śāstra, conscious impressions on karma in dreams are less because dreams are illusive. Consciousness in dreams is ignorant and ambiguous, and sentient beings have no true mind in dreams. As a result, the fruition of karma in dreams is relatively effortless, which proves the |
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| Table of contents | 第壹章、緒論 1
第一節、論述方法 1
一、研究動機與問題意識 1
二、研究進路與研究方法 2
第二節、相關研究成果 8
第三節、文獻依據 11
第四節、論述脈絡 12
第貳章、以「唯識所現」看「唯識無境」的現代爭論 14
第一節、對「唯識」的現代爭論之省思 15
一、將Vijñāna-mātra和Vijñapti-mātra都翻譯為「唯識」的可靠性 15
二、對「唯識」應翻譯成「唯表」、「唯表識」或「唯了別」的省思 16
三、唯識不是唯心論也不是實在論 23
第二節、以經證看《成唯識論》「唯識所現」所銜接的義理脈絡 24
第三節、以《成唯識論》對外境實在的辯論詮釋「唯識無境」 27
一、有對色與極微非實有 28
二、有表色、無表色非實有 30
三、心不相應行法非實有 32
四、以「唯識所現」詮釋「唯識無境」 39
第參章、以八識的能變與所變重構一切法的實相 41
第一節、阿賴耶識、末那識存在的論證與八識的轉起 42
一、阿賴耶識的經證與理證 42
二、末那識存在的經證與理證 45
三、一念無明而有阿賴耶識並轉起七識 48
四、八識的轉起與「四分說」所建立的心識認知系統 50
第二節、阿賴耶識為變現一切法的根基 53
一、受熏習、執持種子以變現一切法 53
二、阿賴耶識是輪迴的肇始，亦是證得涅槃的依歸 56
三、小結 58
第三節、第七識末那識是我執的根源 59
第四節、第六識意識與前五識是了別與執取外境的憑藉 62
第五節、八識與業力種子造就生死相續的生命之流 67
一、諸業習氣引生異熟果 68
二、十二緣起建立三世輪迴 69
三、八識變現為「我」的生命相續 70
第六節、一些議題的再釐清 72
一、眾生心是否存在？ 73
二、唯有識如何產生質礙性 77
三、身體的痛苦與心理的痛苦該如何銓說 77
第肆章、在唯識所現的理論中，因果業報的機制如何安立 79
第一節、《成唯識論》對說有部的業力因果觀之融受 81
一、對於「業」的融受 81
二、以假名施設融受因果觀 89
第二節、在唯識所現的理論中安立造業受報的機制 95
一、惑業苦總攝十二緣起啟動生命流轉 95
二、有漏、無漏業與煩惱、所知障決定了生命型態 96
三、仗因託緣依他起的遍記所執性是煩惱的根本 98
四、習氣與心所才是啟動因果的關鍵 99
第三節、以「意罰」總攝殺業在唯識因果觀中的意義 100
第伍章、從唯識無境看夢中造業受報或可成立的理由 104
第一節、《大毘婆沙論》對夢中造業受報一事的觀點 105
第二節、現代心理學對夢境的認知 110
一、睡眠週期與夢的形成 111
二、記憶中的夢境與夢境中的記憶 112
三、清醒夢的現象 113
第三節、唯識論師對夢境的解釋 116
一、《成唯識論》對睡眠與夢境的描述 117
二、《唯識二十論》中談及的夢 120
三、夢境與現實境的差異 125
四、在唯識思想中，夢中造業受報或可成立的理由 129
第陸章、以唯識所現理論看現境、夢中與遊戲中所造殺業 135
第一節、在唯識所現的理論中透視現境造殺業的真實面貌 135
第二節、從在現境造殺業看夢境中造殺業 136
第三節、由夢中造殺業看在遊戲中造殺業及其所負因果 137
第柒章、結論 139
參考文獻 141 |
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| Created date | 2020.02.18 |
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| Modified date | 2023.01.17 |
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