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說一切有部的斷惑理論=Sarvāstivādin's Theory on the Destruction of Delusion
Author 周柔含 (著)=Chou, Jou-han (au.)
Source 法鼓佛學學報=Dharma Drum Journal of Buddhist Studies
Volumen.4
Date2009.06.01
Pages1 - 45
Publisher法鼓文理學院
Publisher Url https://www.dila.edu.tw/
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Keyword煩惱=kle?=afflictions; 隨眠=anu?aya=dispositions; 自性斷=svabhāva-prahā?a=elimination of the self-nature; 所緣斷=ālambana-prahā?a=elimination of the perceptual objects; 有隨眠心=sānu?aya-citta=mind having dispositions; 相應隨眠=saṃprayogato ’nu?erate=being latent by way of their association with the sānu?aya-citta; 所緣隨眠=ālaṃbanato ’nu?erate=being latent by way of their having perceptual objects
Abstract在部派的思想中,「斷惑論」是非常不容易理解的主題。本稿試著從有部的煩惱架構,「有隨眠心」和斷惑方法等,探究有部的斷惑理論。內文先討論有部對於「煩惱」和「隨眠」的基本立場;進而說明「隨眠是諸有本」的原由和三界五部九十八隨眠的架構。接著從「所緣隨眠」、「相應隨眠」和「有隨眠心」來論述,有部的煩惱理論是建立在有部教學主軸「三世實有」說,和心心所理論中的「心心所相應」說二大原則。最後,從二種「自性斷」和「所緣斷」以及斷惑的四因來討論,世親的「自性斷」說和眾賢的「斷惑當從所緣」說背後的思想理路。進而明白,「離繫必定是已斷惑,斷惑並不一定是已離繫」。「斷」是離繫縛煩惱的「得」(按: 自性斷);「離繫」則是斷緣彼事體(按:相應縛、所緣縛)的煩惱。對於斷惑,世親採取「斷」──「斷除煩惱的繫縛」──之立場;眾賢採「離繫」──令煩惱不再現起──之立場。對於有部而言,「斷除煩惱的繫縛」,是手段,是斷惑的「基本立場」與普遍原理;而成就「離繫得」──令煩惱不再現起,是目標,是斷惑的「最終目的」。
Table of contents一、問題所在 3
二、「煩惱」與「隨眠」 6
三、隨眠諸有本 9
四、三界五部九十八隨眠 11
五、說一切有部的煩惱理論 15
(一)所緣隨增、相應隨增 16
(二)有隨眠心 17
六、煩惱的斷滅 22
(一)二種斷惑(自性斷、所緣斷) 23
(二)斷惑四因 25
(三)斷惑從所緣 30
(四)世親的「斷得說」(自性斷) 31
(五)眾賢「斷惑從所緣」 33
七、結論 39
ISSN19968000 (P)
Hits1840
Created date2009.07.07
Modified date2021.01.11



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