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自我的四位說與佛教破我觀念的癥結=Comparison between the fourth levels of Ātman in Chāndogya Upaniṣad and the idea of Nirātman in Original Buddhism
Author 黃俊威 (著)=Huang, Chun-Wei (au.)
Source 問天
Date2012.03.01
Pages92 - 108
Publisher元亨佛學研究所
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type專題研究論文=Research Paper
Language中文=Chinese
Note第二屆東方人文思想國際學術研討會(2009.6.6~6.8)
Keyword自我=atman; 形軀我=body soul; 夢中我=dreaming soul; 無夢我=non dreaming soul; 最高我=ultlmate soul
Abstract這一篇論文的題目是:〈自我的四位說與佛教迫我觀念的癥結〉。在這裡,所謂的「自我的四位說」(ātmansya caturpādā vāda)一詞,主要是指:這一個自我本身,是可以分析成四種層次。而所謂的「自我」(ātman),顧名思義,就是指:在每一個人內心深處,都會有一個永恆不朽的靈魂。同時,這一個永恆不朽的靈魂,更可分析成:
1.「形軀我」(śārīre ātman;身體我,肉體我,佛教稱「色蘊」);
2.「夢中我」(svapne ātman;情意我,經驗我,佛教稱「受、想、行、識」的四蘊);
3.「無夢我」(asvapne ātman);以及
4.「最高我」(paramātman)的四個層次。

由於我們對於自我的探究,必須要層層突破,才到達最後這一個「最高我」的解脫境界。因此,一般研究佛教的學者,都會普遍地認為:佛教的無我論,其實就是在全盤否定《唱讚奧義書》中四個層次的所有自我。然而,倘若我們針對代表原始佛教的《雜阿含經》或是《相應部》,去作仔細的學術分析或研究的話,就會慢慢地發現到:原始佛教時期(B.C.550-B.C.300)所能破除的「自我」,其實頂多只有前面的兩個層次而已。至於第三個層次的「無夢我」,則應該是產生於部派佛教時代(B.C.300-A.D.100),當時,就曾經引起了佛教對於「輪迴主體」和「涅槃主體」的討論,從而更產生了犢子部的非即蘊非離蘊的「補特伽羅說」(pudgalavāda)。因此本論文的寫作,
就是透過比較哲學和思想史的研究方法,把原始佛教迫我的範圍去作一個初步的思想鎖定,才不會使得原始佛教的「無我論」,草率地淪為一種凡我必破的獨斷論。

The topic of this thesis is 〈Comparison between four levels of Ātmansya caturpādāḥ vādaḥ in Chādogya UPaniṣad and the idea of Nirātrianin Original Buddhism〉. In there, the word “Ātmansya caturpādāḥ vādāḥ” means the soul(ātman) itself can be divided into four levels. The word “Ātman” means the deeply part of soul in every human being. Meanwhile, the four levels of soul are,
1.”the bodily soul”(śārīre ātman;in Buddism means the skandha of rūpa);
2.” tire dreaming soul” (svapne ātman; in Buddism means the skandha of vedāna, saṁjñā, saṁskāra and vijñāna);
3.” the no dreaming soul” (asvapne ātman);
4.”the ultimate soul”(paramātman).

Since, the research of soul must jump up into difference levels before reaching to the level of “ultimate soul”, so many scholars of Buddhist study may think that the theory of nirātman does not the full refutation of the four levels of soul in Chāndogya Upaniṣad. If we deeply study about the Saṁyukta Āgama or Saṁyutta Nikāya, we may find out that the refutation of the Soul in the period of Original Buddhism (B.C.550-B.C.3O0)only reaching to the first two levels of the soul. Meanwhile, the research of the third level of the no dreaming soul must begin in the period of Scholastic Buddhism(B.C.300-A.D.100), it had raised up the discussion about the Sudject of Saṁsāra and also the Sudject of Nirvāṇa. At that moment, it reproduced the philosophy of“non saskandha and also non viskandha pudgala vāda” in Vātsuputriya. The aim of my paper is trying to lock out the sphere of Nirātman in Original Buddhism and avoiding the dictatorship of the refutation of all souls.
Table of contents一、前言 94
二、自我的不同層次 94
1.以肉體作為自我的討論 97
2.以夢境作為自我的討論
3.以無夢作為自我的討論 103
4.最高自我的討論 104
三、結論:「無夢我」「最高我」對部派佛教以後的衝擊 108
ISBN9789868817807 (平裝)
Hits44
Created date2024.10.22
Modified date2024.10.22



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