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「蘊」義探源 ── 以初期佛教文獻為中心=Exploring the Meaning of “Khandha”: According to Early Buddhist Literature |
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| 著者 |
劉勁松 (著)=Liu, Jin-song (au.)
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| 掲載誌 |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
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| 巻号 | n.34 |
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| 出版年月日 | 2020.10.10 |
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| ページ | 207 - 240 |
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| 出版者 | 玄奘大學 |
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| 出版サイト |
http://ird.hcu.edu.tw/front/bin/home.phtml
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| 出版地 | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者單位：佛光大學佛教學系博士
玄奘論壇 |
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| キーワード | 蘊義=meaning of khandha; 初期佛教=early Buddhism; 佛教名相=Buddhist terms; 佛教史=Buddhist history |
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| 抄録 | 在初期佛教的語境下，學界已對蘊義作出解釋，但仔細檢討，尚顯不足。本文總結了論書注釋與研究歷程，根據初期佛教文獻，基於目前成果探討「蘊」義。
目前成果為：（1）從語義層面看，蘊具有積聚、一切、種類（分段）三種含義。（2）從義理層面看，五蘊是對有情的施設。
研究不足為：（1）文獻使用上：同時使用南北傳文獻闡釋蘊義的成果尚少。（2）意義分析上：對蘊義中諸義項之間及其所含諸義理之間的關係論述不夠。
有鑒於此，本文以現存北傳四阿含與南傳五尼柯耶彼此通同的文獻為依據。以「以佛法研究佛法」為主要原則，兼採語義注釋。通過語義解讀與義理詮釋方法，分析蘊的內涵。在語義解讀上，重在說明三項詞義之間的關係。在義理詮釋上，重在說明幾種義理內涵之間的關係，強調因緣法為蘊的義理含義的基礎，它是蘊的「非常、苦、無我」特徵的根本所在。
本文的結論為：
（1）語義層面：蘊可定義為：一切時間、一切空間、一切形式的某一類事物的積聚（整體），是指「積聚」事物的全體。
（2）義理層面：五蘊為有情的施設，蘊是因緣而生，因緣法反映了五蘊發生發展的規律，蘊具有「非常、苦、非我」的特徵。
（3）語義變遷：與語源義相比，無論是深度、廣度、複雜度等方面，蘊義都有了很大發展變化。此中反映了許多語言學、思想史等專業問題，是本文留給學界的思考。
本文學術貢獻為：
同時採用語言學及義理分析方法，分析蘊的涵義。探索性地分析了蘊的三種義項之間、其各項義理之間的關係，並為佛經語言學及思想史研究提出了新問題。
Under the circumstances of early Buddhist thought, academic circle has explained the meaning of “khandha”, however, it is insufficient if taking a careful inspection. This paper will explore the meaning of “khandha” on the base of the full literature review, current achievements and early Buddhist thoughts.
Current achievements: (1) From the perspective of semantics, “khandha” has three meanings: accumulation, all, category. (2) From the perspective of the theories, “khandha” is a designation of sentient beings.
The inadequate: (1) The use of the literature: the academic fruits on researching the meaning of khandha according to the Northern and the Southern materials simultaneously are insufficient. (2) The relationship among the meaning items of khandha is not analyzed, and so is the relationship among theoretical meanings.
In view of this, the paper is based on the common literature of the extant northern Āgama sutras and southern nikāya. Taking “to research Buddhism on the base of Buddhist theory” as the main principle, combining with “semantic explanation” as the auxiliary principle. The method of semantic interpretation and the method of theoretical interpretation are used simultaneously to analyze the connotation of khandha. On semantic interpretation, the paper focuses on the relationship among the three meanings. On the theoretical interpretation, the paper emphasizes that the pratītya-dharma is the base of the theoretical meanings of khandha, and it is the root of the attributes of khandha —— “impermanence, suffering and no-self”.
The conclusions of this paper is:
(1) Semantic level: khandha can be defined as: the accumulation of all the time, all space, and all forms of a certain category (with commonality) . It refers to the “accumulation” of all factors of the sentient beings(phenomena).
(2) Theoretical level: khandha is designation of sentient beings, and it is born of causation. pratītya-dharma reflects the law of the development of khandha which has the attributes of “impermanence, suffering and no-self”.
(3) Semantic change: compared with the meaning of etymology, the meaning has been greatly developed in respects of depth, breadth and complexity. This reflects many problems in the fields of linguistics, thought history, etc., which is left to the academic community.
The academic contributions of this paper are: linguistics and theoretical methods are used simultaneously to analyze
the connotation of khandha. This paper explores the relationship among the three meanings of khandha and relationship among its theoretical meanings. It also raises new questions for the study of Buddhist Scripture Linguistics and Buddhist history of thought.
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| 目次 | 一、前言 211
（一）論書注釋與研究現狀 211
（二）問題的界定 215
二、文獻依據 215
（一）初期佛教文獻 215
（二）文獻使用原則 216
三、語義解讀 217
（一）語源分析 217
（二）語義分析 219
（三）語義變遷 222
1. 與巴利語 Khandha 的比較 222
2. 與漢語「積聚（陰、眾、蘊）」的比較 223
3. 語言學與思想史上的意義 224
四、義理詮釋 224
（一）五蘊為有情施設 224
1. 五蘊的構成 224
2. 五蘊的生滅 225
（二）「蘊」是因緣法 226
1. 蘊是因緣和合而生 227
2. 因緣法即生命現象（蘊）的變化規律 228
（三）「蘊」的特徵 229
1. 無常 229
2. 苦 230
3. 無我 231
（四）三種義理的關係 234
1. 有情施設（五蘊）與因緣法是從不同側面對生命現象的描述 234
2. 蘊為因緣法是蘊具有無常、苦、無我特徵的根據 235
3. 有情的施設是認識蘊具有無常、苦、無我的前提 235
五、結論 236 |
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| ISSN | 18133649 (P) |
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| ヒット数 | 294 |
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| 作成日 | 2021.01.19 |
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| 更新日期 | 2021.01.19 |
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