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佛教涅槃觀考察——以《中論．觀涅槃品》為中心=A Study of Nirvāṇa in Buddhism: Focusing on the Examination of Nirvāṇa of the Mūlamadhyamakakārikā |
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| 著者 |
釋女慧海 (著)=阮氏清 (au.)
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| 出版年月日 | 2024 |
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| ページ | 86 |
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| 出版者 | 法鼓文理學院佛教學系 |
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| 出版サイト |
https://www.dila.edu.tw/
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 法鼓文理學院 |
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| 学部・学科名 | 佛教學系 |
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| 指導教官 | 釋見弘=Shih, Jien-hong |
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| 卒業年 | 112 |
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| キーワード | 涅槃=nirvāna; 諸法實相=suchness of existents; 緣起=pratītya-samutpāda; 畢竟空性=ultimate emptiness; 龍樹=Nāgārjuna |
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| 抄録 | 涅槃是佛教思想的核心概念之一，不僅是修道實踐的最終目標，並且也是學界熱門的哲學課題。本文以中觀學派的涅槃觀為研究主題，特別聚焦於龍樹的《中論．觀涅槃品》為中心，在深入探討這一主題的同時，引用《大智度論》、龍樹的其他著作，以及相關經典，《中論》的諸家註釋，包括青目、清辨、月稱、吉藏，並參考印順法師的觀點來詮釋其義。涅槃概念由早期佛教、部派到大乘佛教的發展中不斷流變，形成各種主張不同的涅槃說。早期經典中，涅槃是阿羅漢自知作證的道果，是超越生死輪迴、清淨而安穩的境地。到了部派佛教時期，阿毘達磨系統性論究一切法，將涅槃歸為無為法的一種，即「擇滅無為」。無為的涅槃實有自體，是依智慧簡擇力斷煩惱的滅諦，具常、善二義。而經量部卻反對涅槃是實有自體，主張斷盡一切煩惱後的狀態，煩惱畢竟不生假名為涅槃，並沒有實在的自體。龍樹在〈觀涅槃品〉中，藉由批判部派實有、實無的涅槃觀，表達了空性思想下的涅槃觀，彰顯涅槃的中道意涵。龍樹指出涅槃是戲論寂靜的境界，而部派所執涅槃實有、實無自體都是取執的戲論，龍樹所論究涅槃的本質以破自性執，息滅一切戲論而悟入諸法實相。實相即畢竟空寂，無所取執而離言說，為度眾生才方便說涅槃。部派的異執還表現在生死、涅槃的隔礙上，龍樹進一步提出生死與涅槃不二的平等觀，開展出「不住生死，不住涅槃」的菩薩道精神，龍樹之後將此平等觀具體描述為菩薩難勝地的真俗並觀的智慧功德力，超越二乘，並且也體現在佛的三身觀中，發展為不入涅槃的「無住處涅槃」思想。
Nirvāṇa is one of the fundamental concepts in Buddhist philosophy. Not only is it the ultimate goal of monastic practice, but it is also a popular topic in academic philosophical circles. This article delves into the nirvāṇa view of the Madhyamaka school, with a specific focus on Nāgārjuna's “Examination of Nirvāna”from his work “Mūlamadhyamakakārikā”. The article also references other works by Nāgārjuna, such as “The Treatise on the Great Perfection of Wisdom” (Mahāprajñāpāramitopadeśa), and various commentaries on “Mūlamadhyamakakārikā” by Piṅgala, Bhavyaviveka, Candrakīrti, and Jizang. Additionally, the views of Venerable Yinshun are explored to interpret the meaning of these texts and provide a deeper understanding of the topic. The concept of nirvāṇa has evolved from Early Buddhism and different schools to Mahāyāna Buddhism, resulting in different theories. In early Canon, Nirvāṇa serves as both the path and the fruit of the enlightened state attained by the Arahant. It is a state of purity and stability that transcends the cycle of life and death. During the early period of Buddhist schools, Abhidharma provided a systematic discussion of all dharmas and classified nirvāṇa as one of the unconditioned dharmas, known as “pratisajkhyā-nirodhāsajskrta”. The unconditioned state of nirvāṇa has its essence, representing the truth of cessation that cuts off defilements. This is achieved through the wisdom of awakening, which involves properly discriminating all dharmas. It has two meanings: permanence and wholesomeness. The Sautrāntika school opposes the concept of nirvāṇa as a real essence, instead advocating that nirvāṇa is a term used to describe the state that arises when all defilements are ceased and never arise again. According to them, nirvāṇa has no real essence. In “Examination of Nirvāṇa”, Nāgārjuna criticizes the Buddhist view of reality and non-existence while expressing his view of nirvāṇa as the middle way of emptiness. Nāgārjuna stated that nirvāṇa is a state of tranquility achieved by ceasing conceptual proliferation. Buddhist schools’ attachment to the reality and non-existence of nirvāṇa is the attachment and conceptual proliferation of all dharma. Nāgārjuna discussed the essence of nirvāṇa to disrupt the attachment to self-nature, eliminate all conceptual proliferations, and apprehend the ultimate truth of all elemental constructs. The ultimate truth is ultimate emptiness beyond language and attachment. It’s a skillful means to speak of nirvāṇa to save living beings. The heterodoxy of the Buddhist schools is also reflected on the barriers between saṃsāra and nirvāṇa. Nāgārjuna proposed the equal concept of non-duality between saṃsāra and nirvāṇa and developed the spirit of the Bodhisattva path of “neither abiding in saṃsāra, nor abiding in nirvāṇa.” Nāgārjuna, afterward, made the concept of equality reified as the wisdom and merit power, parallel with “Insight of Truth and Convention” as the fifth bhūmi bodhisattva, known as “the Difficult to Master”. It transcends the two vehicles and is also reflected on the view of the three bodies of Buddha, developing into the idea of “nirvāṇa without a dwelling place” that does not enter parinirvāṇa. |
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| 目次 | 摘要 i
ABSTRACT ii
目次 iv
第一章 緒論 1
1.1. 研究目的、方法與進路 1
1.1.1. 研究目的 1
1.1.2. 研究方法與進路 3
1.2. 文獻回顧 4
1.2.1. 涅槃思想的起源 4
1.2.2. 從佛教思想史談涅槃 5
1.2.3. 就涅槃的語源分析 6
1.2.4. 涅槃思想與死亡的探討 6
1.2.5. 關於龍樹的涅槃觀 8
1.3. 論文架構與預期成果 9
第二章 涅槃之概念 11
2.1. 語源分析 11
2.2. 涅槃的別名與分類 14
2.2.1. 涅槃的同義異語 14
2.2.2. 涅槃的類別 15
第三章 龍樹以前的涅槃觀 19
3.1. 印度的解脫觀與佛教的涅槃 19
3.1.1. 涅槃與解脫 19
3.1.2. 涅槃與緣起 21
3.1.3. 涅槃與無我 22
3.2. 早期《阿含經》的涅槃觀 22
3.2.1. 不可思議的境地 23
3.2.2. 斷惑得涅槃 25
3.2.3. 現世證得，阿羅漢的體驗 26
3.3. 部派佛教的涅槃觀 28
3.3.1. 說一切有部的涅槃觀 28
3.3.2. 經量部的涅槃觀 33
3.4. 小結 34
第四章 龍樹的涅槃觀 36
4.1. 涅槃畢竟空性 38
4.1.1. 涅槃實有、實無的否定 38
4.1.2. 涅槃名不取 46
4.2. 涅槃不可說 54
4.2.1. 戲論寂靜 54
4.2.2. 實相不可說 58
4.3. 生死即涅槃 65
4.3.1. 實相的二個面向 65
4.3.2. 世間與涅槃無少分別 68
4.3.3. 菩薩不入涅槃與佛的無住涅槃 72
4.4. 小結 78
第五章 結論 79
引用文獻 82 |
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| ヒット数 | 27 |
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| 作成日 | 2024.08.28 |
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| 更新日期 | 2024.08.28 |
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