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「菩提心」用語成形前後的涵義探究 -- 以《般若波羅蜜經》前二品為主=The Pre-Terminological Expressions of Bodhicitta and Their Meanings in the First Two Chapters of the Prajñāpāramitā Sutras |
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| Author |
宗玉媺 (著)=Choong, Yoke-meei (au.)
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| Source |
法鼓佛學學報=Dharma Drum Journal of Buddhist Studies
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| Volume | n.2 |
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| Date | 2008.06.01 |
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| Pages | 1 - 39 |
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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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| Keyword | 《般若波羅蜜經》Prajñāpāramitā; 一切智心=sarvajñatācitta; 信解=adhimukti; 菩提心=bodhicitta; 發心=cittotpāda |
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| Abstract | 過去學者基於《般若波羅蜜經》的研究認為「菩薩心」是「菩提心」還未定型前後的用語，而且只是菩薩修空的心態，而不是立誓成佛的心願。本文以《般若波羅蜜經》〈第一品〉、〈第二品〉為主，提出修空的心是包括了願心：「一切智心」與「菩薩心」一樣是「菩提心」還未定型前後的術語，而且兩者
是近似詞。而此「一切智心」有「向著一切智」、「與一切智相應」的意思，並且相等於〈第一品〉中「對一切智的信解」的內容，也即是對一切智的信心以及與一切智相應地觀修的心。因此，從開始到成佛的修行過程都與一切智相應。根據這一段經文，所謂與一切智相應的觀修即是觀空，觀空即是學習一切智，而且能成就一切智。可見觀空是以一切智為所緣境和目標。因此「菩薩心」與「一切智心」雖在經文中常與修空結合，但是卻不能否定此觀空的心也包含了成就一切智（即成佛）的願心。換句話說，「對一切智的信解」說明修空只是方法，而成佛才是目的。因此，菩薩修空的心是包括願成佛的心。
接著還指出此「前菩提心」是一種希求成就佛不共二乘智慧的心願。由於《般若波羅蜜經》對於佛的覺悟與二乘的覺悟在用語上的不同，所以菩薩不共的心不只是修空，而還有其所追求的目的。最後討論早期菩薩只求佛的覺悟與「菩薩」的名相概念是否一致的問題。
Previous scholars have shown that *bodhisattvacitta in the Chinese versions of the Prajñāpāramitā is the pre-terminological form of bodhicitta, and that it is not a resolve but only “the mind/attitude characteristic of a bodhisattva” who practices in emptiness. Based on an illustrative story and on the first and second chapters of all versions of the Prajñāpāramitā, I try to prove in this article that other than bodhisattvacitta, there is another term, sarvajñatācitta, which carries the meaning of “the mind in accordance with sarvajñatā ” and the sarvajñatā in this compound refers to a yet-to-be perfected insight. This shows that sarvajñatācitta is a quasisynonym of bodhisattvacitta. Then I investigate a relevant passage in chapter one, where the adhimukti in sarvajñatā is expounded. This adhimukti comprises two facets: the confidence in sarvajñatā and the practice of emptiness in accordance with sarvajñatā, and both of them consist of different cultivating stages. So long as the practice of emptiness has to be perfected before the attainment of Buddhahood, the confidence in sarvajñatā is the belief in the efficacy of the practice of emptiness to attain Buddhahood, and the bodhisattva’s practice of emptiness is to bring it to perfection in accordance with sarvajñatā. This means that the practice of emptiness has the Buddha’s omniscience as its object as well as its final aim. In this way I show that the mind of the bodhisattva is a resolve to Buddhahood. Then, to justify that the aspiration to the awakening of the Buddha can be the uncommon factor that made up the mind of the bodhisattva before the usage of the term bodhicitta, I attempt to prove that the awakening of the Buddha is held in the early times of the Mahāyāna to be uncommon with and more superior than that of the other two vehicles by the observation of the usage of the unmodified terms bodha and bodhi in the early Prajñāpāramitā. Finally, the seeming contradiction of
this resolve of the bodhisattva with the term bodhisattva is dealt with.
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| Table of contents | 一、前言 3
（一）有關「菩提心」用語成形前後的涵義研究 3
（二）《般若波羅蜜經》與早期大乘 6
二、菩薩心不只是菩薩修空的心 8
三、一切智心──一個前菩提心的用語 11
四、對一切智的信解──空與願的結合 16
（一）信解──信心與智慧 19
（二）尚未圓滿的信心與智慧 21
（三）觀空必須伴隨願心 22
五、前菩提心不共二乘的內容 24
（一）加或不加修飾詞的「菩提」 24
（二）不領受一切法即學習一切法 28
六、早期大乘「菩薩」的新義 30
七、結語 33 |
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| ISSN | 19968000 (P) |
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| Hits | 3468 |
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| Created date | 2009.03.05 |
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| Modified date | 2021.01.11 |
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