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陳那《般若波羅蜜多圓集要義論》分別心散亂之研究——以無的分別與有的分別為中心 |
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釋見心 (著)=Sik, Jian-xin (au.)
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| Source |
全國佛學論文聯合發表會論文集（第35屆）
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| Date | 2024.09.28 |
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| Pages | 36 |
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| Publisher | 台灣大學佛學研究中心 |
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| Publisher Url |
https://homepage.ntu.edu.tw/~ntucbs/Default.html
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Note | 作者單位:佛光大學佛教學系 |
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| Keyword | 陳那=Dignāga; 《圓集要義論》=Prajñāpāramitāpiṇḍārthaḥsaṃgraha; 十種分別心散亂=Ten Distracted Mental-Discriminations; 有與無=existence and non-existence; 唯識三性說=theory of Three Natures in Yogacara Buddhism |
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| Abstract | 陳那的《般若波羅蜜多圓集要義論》共 58 頌,是將《八千頌般若經》內容彙集為三十二要義的綱要書,而菩薩所應證的十六空和所應斷的十種分別心散亂佔了絕大的篇幅。十六空係就菩薩在具體修行中面對各種境界所應觀照的真實,而十種分別心散亂則是針對作為菩薩所特別應該對治的障礙來作分類。其中十種心散亂分為五對,第一對是「無的分別心散亂」和「有的分別心散亂」,依次為對「無」(abhāva)與「有」(bhāva)的錯誤執著,前者落入損減見,不但否定在世俗諦有五蘊的存在,甚至也否定在勝義諦有清淨無分別智的存在;後者則落入增益見,肯定有離五蘊而獨存的我的存在,陳那認為《般若經》中世尊所說「菩薩存在」和「我不見菩薩」就是分別對治這兩種散亂的。本文主要研究陳那在本論中如何說明「菩薩存在」並非是一種像因明的論證因一樣直接肯定事實的句子,而只是表明菩薩所應該有的實踐;而「我不見菩薩」,則是指菩薩的名、境界、作用的不實,不會再落入對「無」的執著。並由此探討陳那如何運用唯識的三性說,來說明所要被否定的都是屬於遍計所執性,而要被肯定的則是屬於依他起性和圓成實性者。若對十種分別心散亂的第一對有正確的掌握,則對其他四對的義理架構也就比較理解了。
Dignāga's treatise, Prajñāpāramitāpiṇḍārthaḥsaṃgraha contains a total of 58 verses, compiling and categorizing the contents of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra into thirty-two fundamental teachings, in which the Sixteen Emptinesses (śūnyatā) and the Ten Distracted Mental-Discriminations (daśa-saṃkalpa-vikṣepa) that a Bodhisattva should realize take up a large part of this treatise. The Sixteen Emptinesses are the realities that a Bodhisattva should contemplate when facing various states during specific practices, while the Ten Distracted Mental-Discriminations are classified as the specific obstacles that a Bodhisattva should counter against. The Ten Distracted Mental-Discriminations are divided into five pairs. The first pair is Distraction of Mental-Discrimination on Non-Existence (abhāva-vikalpa) and Distraction of Mental-Discrimination on Existence (bhāva-vikalpa), which are, accordingly the wrong attachments to non-existence (abhāva) and existence (bhāva). The Distraction of Mental-Discrimination on Non-Existence falls into the denigrating error (apavāda), which not only denies the existence of the five aggregates in Conventional Truth (saṃvṛti-satya), but also denies the existence of pure non-discriminating wisdom in Ultimate Truth (paramārtha-satya). The Distraction of Mental-Discrimination on Existence falls into affirming error (samāropaṇa), convinced that there is an individual existing apart from the five aggregates. Dignāga believes that the phrases “the Bodhisattva exists” and “I don’t see any Bodhisattva” mentioned by The Noble One in the Prajñāpāramitā Sūtra are to deal with these two kinds of distractions respectively. This paper mainly focuses on how Dignāga’s treatise explains that “the Bodhisattva exists” is not a phrase that directly affirms the fact like the argument of cause and effect, rather, it only signifies the dharmas that a Bodhisattva should practice. On the other hand, “I don't see any Bodhisattva” means that a Bodhisattva's name, realm, and functions are unreal, and that one would no longer fall into the attachment for “non-existence”. From this perspective, we explore how Dignāga uses the theory of Three Natures in Yogacara Buddhism to explain that what is to be denied belongs to Imagined Nature, while what needs to be affirmed belong to the Dependent Nature and the Consummate Nature. If we have a correct grasp of the first pair of the Ten Distracted Mental-Discriminations, we will gain a better understanding of the doctrinal structure of the other four pairs. |
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| Table of contents | 摘要 1
Abstract 2
一、前言 4
二、《圓集要義論》與十種分別心散亂 7
三、陳那與三寶尊對「無的分別心散亂」的論述 10
(一)以肯定的方式來說所應做的事 12
(二)「菩薩存在」不是顯示論證因 13
四、陳那與三寶尊對「有的分別心散亂」的論述 18
(一)菩薩名、境界、作用皆不可得 19
(二)「我不見菩薩」是對遍計所執的否定 21
五、《攝論釋》與《雜集論》對兩種分別心散亂的解釋 24
(一)無的分別心散亂 25
(二)有的分別心散亂 29
六、結論 30
附錄(一) 32
參考書目 34
一、原典 34
二、專書與論文 34 |
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| Hits | 11 |
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| Created date | 2024.10.23 |
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| Modified date | 2024.10.23 |
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