《善勇猛般若經》之「一切法不可說」的語言哲學探究=An Inquiry into Philosophy of Language Centered on the “Ineffability of All Related Factors” in the Suvikrāntavikrāmi-Paripṛcchā
般若與般若波羅蜜多; 一切法不可說; 雖作是說而不如說; 如實（如實的一貫情形）; 如理（如如性／如所有性）; 真如; 五字真言=Five-character mantra; “but again it is not so as one speaks of it.” (na punar yathôcyate); the wisdom (prajñā) and the perfection of wisdom (prajñā-pāramitā); all related factors are ineffable (sarvadharmāḥ anirdeśyāḥ); “the state of true reality as it truly is (yathābhūtatā)”; “the state of true reality as it reasonably is (yathāvattā)”; suchness (tathatā); Mañjuśrī’s five-character mantra (a-ra-pa-ca-na)
摘要
本論文以《善勇猛般若經》（Suvikrāntavikrāmi-Paripṛcchā），亦即《大般若經‧第十六會‧般若波羅蜜多分》、《二千五百頌般若波羅蜜多》，為主要的文獻依據，焦點聚集在經文內所蘊涵之「一切法不可說」（the ineffability of all related factors）的語言觀，做為主要研究的主題。扼要地說，若欲達到這種修行層次的證悟或境界：首先，應對生死之苦的本質生起感受。其次，分成二條線索，其一、為知識學上的面向，即從所謂「蘊處界等諸法」入手，深入地第一線去觀察一切法，透過「如實的一貫情形」（yathābhūtatā）來通達了知其確實的情形，亦即，去切入諸法的組成、流程、背後相關聯的脈絡或系統、先前諸推動的條件、以及未來諸可能的去向或出路；其二、為形上學上的面向，即「如如性或如所有性」（yathāvattā）地把諸法背後順著什麼而有目前相狀的緣由，給一一解開，而且就一直地給探究下去直達其根本一貫的情形，如此而貫通其空性、非我、不二、如幻似化，以及真如、法界、法性、不虛妄性、不變異性、如所有性。如此，透過如實的審察，了達一切法並非是可以被講說得中的換言之，所宣說的僅僅都只是假施設的權宜，真實的狀況或修行上的境界並不是如所講說的；抑或透過如理的觀照，了達諸法之離言法性、不可思議、不可得、不可說的無為法的層次，如是透過此二進路而揭櫫般若經典之「一切法不可說」的語言觀。本論文採取文獻學與佛教義理學並行的進路，以及內在建構之道的方法，而其背後更以「四依四不依」為最高原則。 在論述的全文，主要的有三大結構：「緒論」、「第壹部分《善勇猛般若經》之譯注」、「第貳部分 『一切法不可說』的語言哲學探究」。其中之「緒論」，首要帶出「研究主題」、「研究動機與背景」、「文獻依據與學術回顧」、「研究進路與方法」、「論述架構」、「關鍵概念的界說與釐清」、「譯注此經的必要與價值」等七要項，除了能夠快速掌握全文梗概，亦能了知本論文之譯注的必要與價值。其次，「第壹部分《善勇猛般若經》之譯注」，包括《善勇猛般若經》之因緣品第一、阿難陀品第二、真如品第三、譬喻品第四、須菩提品第五等的白話翻譯、注釋與分段要義，此部分為本論文最主要的核心基礎。最後，「第貳部分 『一切法不可說』的語言哲學探究」，基於經文上所出現十九次的「雖作是說而不如說」之提及的關鍵概念，循著知識學上之如實的一貫情形、形上學上之如如性二條線索，深入探討這十九條相關的主題之義理內涵。接著，再以這種「不如說」來消融揚棄而去蔽顯實。而之後的重頭戲，即是循著文殊五字真言——a、ra、pa、ca、na ——之文字陀羅尼的脈絡，分別呼應於〈第十六會〉有關之「智慧」、「不生」、「極限」、「如如性」、「文字陀羅尼門與一切法不可說」的宣說，來做如同《中論》觀某法品般的論述，而如此來做相關的考察與反思後，而終可得「就一切法而言，無論是依如實性、或依如所有性俱不可得、不可說」的結論。最後，在主要論述之後，做一提昇且環顧式的「結論」。此外，附上「參考書目」，則交代本文所根據或閱讀的相關一、二手材料。
This dissertation is based on the Suvikrāntavikrāmi-Paripṛcchā, which is the 16th assembly of the Prajñāpāramīta-sūtras or the Perfection of Wisdom Sutra in 2500 lines. The whole text focuses on “the ineffability of all related factors”, which can be studied from the philosophy of language of this sutra. Briefly speaking, if a practitioner wishes to achieve enlightenment or reach the spiritual realm, he or she must first generate a genuine renunciation from the sufferings of samsara. Next, there are two lines of inquiry to be followed according to this sutra. (1) From an epistemological aspect, one should start with “all dharmas including aggregates (skandhāḥ), sense fields (āyatanāni), and realms (dhātavaḥ) etc.” and scrutinize all related factors directly by way of “the state of reality as it truly is (yathābhūtatā)” to comprehend reality. In other words, he or she should explore the compositions, processes, associated contexts and systems behind all phenomena, as well as the previously actuated conditions and possible future destinations or outlets about them. (2) From a metaphysical aspect, one should cut into the reasons behind all phenomena that cause the current states and untie them one by one. Additionally, one should keep exploring until they arrive at the realization of the fundamentally consistent state of dharmas by way of “the state of true reality as it reasonably is (yathāvattā)”. By doing so, he or she can comprehend emptiness, non-self, non-duality, like illusion or magic, as well as suchness (tathatā), dharma realm (dharma-dhātu), dharma nature (dharmatā), non-falseness (avitathatā), unaltered suchness (ananyatathatā), and suchness such as it actually is (yathāvattathatā). Thus, truthfully scrutinizing the first line of inquiry, one may understand that all related factors are not the same as words, namely all statements are just expediencies. The real state or realm is not as it is described. Reasonably observing the second line of inquiry, one may comprehend that all phenomena are the unsayable dharma nature, are inconceivable, unable to be apprehended, and exist at the ineffable level of the unconditioned (asaṃskṛta). Thus, through these two approaches, “the ineffability of all related factors” in the linguistic view of the Prajñāpāramīta-sūtras is revealed. Further, this dissertation adopts the parallel approach of philology and the study of Buddhist doctrine, as well as the method of inner construction. The underlying “four reliances and four unreliences” are furthermore applied as the supreme principle. In the whole dissertation, there are three major parts: the introduction, Part I - Annotation of Suvikrāntavikrāmi-Paripṛc
