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說一切有部的世俗道斷惑論=The Theory of Laukikamārga Destroying Delusion in the Sarvāstivādin School |
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周柔含 (著)=Chou, Jou-han (au.)
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| Source |
法鼓佛學學報=Dharma Drum Journal of Buddhist Studies
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| Volume | n.7 |
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| Date | 2010.12.01 |
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| Pages | 23 - 65 |
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| Publisher | 法鼓文理學院 |
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| Publisher Url |
https://www.dila.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者為慈濟大學宗教與文化研究所助理教授 |
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| Keyword | 世俗道斷惑=Laukikamārga destroying delusion; 擇滅=Pratisaṃkhyā-nirodha; 離繫得=Visaṃyoga-prāpt; 九遍知=Nine parijñā |
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| Abstract | 關於異生能否斷煩惱， 以及聖者是否也可以同異生， 依世俗道（laukikamārga）斷煩惱，部派之間有不同的見解。本稿試著從世俗道斷惑說之實證與理證，聖者與異生的世俗道斷惑之別，「遍知」（parijñā）的成立，及斷惑與「擇滅」（ pratisaṃkhyā-nirodha ） 的關係， 究探說一切有部（Sarvāstivādin）的世俗道斷惑論。內文從「超越證」之實，證明世俗道斷惑之可能性，並從依定斷惑之理論，說明世俗道中唯有「未至定」（anāgamya-samādhi）能夠斷自、下地煩惱。進而說明世俗道斷惑的制限性及聖者修無漏道的必要性，其次再討論聖者和異生依世俗道斷惑的差異性。接著從「遍知」的成立來論證世俗道斷惑說的可能性；最後從「擇滅」的觀點來檢證世俗道斷惑說的確實性。在斷惑理論中，有部主張「斷惑從所緣」（所緣斷，ālambana-prahā?a）。又，基於「諸惑無再斷，離繫有重得」之理，不論是異生或是聖者，依世俗道斷惑，當其成就三果聖人時，皆捨先前所證有漏「離繫得」（visaṃyogaprāpti），重證無漏「離繫得」；最後依盡智（k?aya-jñāna）證得四果阿羅漢時，總集諸斷，證得一味的「離繫得」（「擇滅」）；同時透過心不相應行法──「得」（prāpti）的施設安立，善巧地解決了聖者和異生同證「擇滅」的難題，貫通有部世俗道斷惑說。
Different schools of thought have different views about the ability of ordinary
people using laukikamārga to eliminate afflictions and whether sages can follow
the same laukikamārga to eliminate afflictions. This article deeply explores the theory of laukikamārga destroying delusion in the Sarvāstivādin school from the view of “laukikamārga eliminates afflictions” in theory and application by exploring the difference between the “laukikamārga to eliminate afflictions in sages and ordinary people” and also exploring the creation of parijñā and the relationship between elimination of affliction and pratisaṃkhyā-nirodha. The content from actualization of “Out-stepping Realization,” proves the possibility of laukikamārga to eliminate afflictions. Also, the theory of destroying delusion explains only anāgamya-samādhi within laukikamārga can eliminate afflictions of the self and lower levels. Further the article explains the limitation of laukikamārga to eliminate afflictions and the necessity of sages’ practice of the uncontaminated path. In addition, the difference between the nature of laukikamārga to eliminate afflictions in sages and ordinary people is discussed. Then the article discusses of the possibility of laukikamārga to eliminate afflictions from the point of view of the creation of parijñā. Lastly, the certainty of laukikamārga to eliminate afflictions is examined in light of pratisaṃkhyā-nirodha. Within the theory of laukikamārga to eliminate afflictions Sarvāstivādin advocates (?lambana-prahā?a) destruction of afflictions by eliminating their conditions. Also, based on the theory of the non-necessity of completely destroying delusion one can achieve visaṃyoga-prāpti regardless of whether one is an ordinary person or a sage relying on laukikamārga to eliminate afflictions to achieve the third realization, i.e, the realization of the non-returner. They all can discard previously accumulated contaminated visaṃyoga-prāpti and achieve uncontaminated visaṃyoga-prāpti. Lastly, when relying on the wisdom of k?ayajñāna one achieves the fourth realization, i.e. of the arhat all afflictions are 說一切有部的世俗道斷惑論 ．65．eliminated. Then visaṃyoga-prāpti (pratisaṃkhyā-nirodha) at the same time though conditionings disjoined from thought prāpti is established. Most skillfully this solves the problem of sages and ordinary people achieving pratisaṃkhyānirodha and connects it to the theory of Sarvāstivādin’s expression of laukikamārga to eliminate afflictions. |
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| Table of contents | 一、問題所在 25
二、世俗道斷惑 26
（一）超越證之實 27
（二）依定斷惑 29
三、見修二斷 32
四、聖者與異生世俗道的斷惑差別 33
五、四種對治 36
六、遍知 38
（一）智遍知 39
（二）斷遍知 40
（三）九遍知 41
（四）忍果亦立遍知名 51
（五）離繫有重得 53
（六）世俗道與遍知 56
七、斷惑與擇滅 57
八、結論 60
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| ISSN | 19968000 (P) |
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| Hits | 2999 |
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| Created date | 2011.04.24 |
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| Modified date | 2021.01.11 |
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