〈論大眾部對上座部建構中思想的解構—從「大天五事」、《妙法蓮華經》、《根本中論頌》、《十八空義》到《心經》的完成〉=“Research on the Deconstruction of Mahāsaṁghika to the Constructing Ideas of Theravāda Buddhism－from the “Five Incidents of Mahādeva”,“Sad dharma Puṇḍarika Sūtra”, “Mūlamadhyamaka kārikās”, “Analysis of Eighteen Śūnyatās” to the perfection of “Prajñāpāramitā Hṛdaya Sūtra”
本論文的研究主題為〈論大眾部對上座部建構中思想的解構—從「大天五事」、《妙法蓮華經》、《根本中論頌》、《大智度論‧十八空義》到《心經》的完成〉，而研究動機，主要是在探討：當初屬於上座部的佛教系統，尤其是說一切有部，到底是如何被大眾部的空性系統所解構的。在歷史上，上座部佛教系統的第一重被正式解構，就是「大天五事」的歷史事件；而上座部佛教系統的第二重被解構，就是《妙法蓮華經》。因此，《妙法蓮華經》的梵文名字，才會稱為Sad-dharma Puṇḍarika Sūtra（妙法的白蓮花經），而這一種所謂「妙法」；或者是「正法」（sad-dharma），正猶如一朵「白蓮華」（puṇḍarika）的一般高貴。因此，《妙法蓮華經》所代表的「妙法」；或者是「正法」，正是超越了一般原始經典中的「法」（dharma），而是屬於大乘經典中的「妙法」部份。至於，上座部佛教系統的第三重被解構，就是龍樹中觀哲學的代表作《根本中論頌》（Mūlamādhyamaka Kārikā），事實上，龍樹主要批判的對象，其實就是上座部佛教系統中的說一切有部，主要是針對蘊、處、界，十二緣起支和四聖諦所作的批判。至於，上座部佛教系統的第四重被解構，就是龍樹在《大智度論》中的〈十八空義〉，主要也是針對蘊、處、界，十二緣起支和四聖諦所作的批判；當然，上座部佛教系統中第五重被解構的完成，就是這一本《心經》了，它是《大般若經》的核心摘要。而在玄奘的譯本中，全文就共有260字之多，而在空性義的部份，我們是可以找到有9處有關「無」的解構文字。 因此，本論文的研究動機，就是要探討上座部原先在建構中的佛教系統，尤其是說一切有部，到底是如何被大眾部的空性系統所解構的，而《心經》，就是大眾部空性系統解構的最後完成。 The title of my thesis is called “Research on the Deconstruction of Mahāsaṁghika to the Constructing Ideas of Theravāda Buddhism－from the “Five Incidents of Mahādeva”,“Sad dharma Puṇḍarika Sūtra”, “Mūlamadhyamaka kārikās”, “Analysis of Eighteen Śūnyatās” to the perfection of “Prajñāpāramitā Hṛdaya Sūtra”. My motivation of this thesis, is mainly concerning about how the Buddhist system of Therevadin, especially, the Sarvāstivādin, was deconstructed by the śūnyatā-system of Mahāsaṁghika. Historically, the first step of real passive-deconstruction of Therevada Buddhist system, was happened by the historical incident called “Five Incidents of Mahādeva” （大天五事）. Meanwhile, the second step of passive-deconstruction of Therevada Buddhist system was influenced by the book called “Sad-dharma Puṇḍarika Sūtra”. Sad-dharma Puṇḍarika in saṁskrit, means the real-dharmas just like a noble flower which called the “White Lotus Flower”. So, the real-dharmas(sad-dharma) in the book “Sad-dharma Puṇḍarika Sūtra”, represents the higher level of dharmas over the original sūtras(dharma) in Therevada Buddhism. So we likes to call it the “sad-dharmas” in Mahāyāna-sutras. The third step of passive-deconstruction of Therevada Buddhist system was influenced by the book called “Mūla-madhyamaka-kārikā” written by Nāgārjuna. In fact, the main object of criticism of Nāgārjuna was Sarvāstivādin within Therevada Buddhist system, which included about the criticism of skandhas, āyatānas, dhātus, dvādaśāṅgas, and catur-satyās. Meanwhile, the forth step of passive-deconstruction of Therevada Buddhism was influenced by “the analysis of eighteen śūnyatās”, which was completely collected by the great book called “Mahā-prajñā-pāramitopadeśa” written by Nāgārjuna. Of course, the final perfection of the fifth step of passive-deconstruction of Therevada Buddhism, is the book called “Prajñāpāramitā Hṛdaya Sūtra”, which was the abstraction of “Mahā-prajñā-pāramitā Sūtra”. According to the Chinese translation of Xuanzang, the whole book includes 260 Chinese words. Due to the analysis of śūnyatā, we can find out 9 categories of deconstructional words called “na” or “nāsti” in saṁskrit. Therefore, the motivation of my thesis, is mainly concerning about how the original constructing Buddhist system of Therevadin, especially, the Sarvāstivādin, was deconstructed by the śūnyatā-system of Mahāsaṁghika. Therefore, the “Prajñāpāramitā Hṛdaya Sūtra” was the final perfection of śūnyatā-systematical deconstruction of Mahāsaṁghika.
