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以如來藏探究大般涅槃之義理 ──以《大法鼓經》作為主要依據=The Reality of Mahāparinirvāṇa Based on Tathāgatagarbha in Mahābherīsūtra |
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| 著者 |
劉政明 (著)=Liu, Cheng-Ming (au.)
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| 掲載誌 |
中華佛學研究=Chung-Hwa Buddhist Studies
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| 巻号 | n.22 |
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| 出版年月日 | 2021 |
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| ページ | 1 - 29 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/
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| 出版地 | 新北市, 臺灣 [New Taipei City, 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 | 國立臺灣大學哲學系博士候選人 |
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| キーワード | 隱覆說=Veiled statement; 如來常住=Permanence of Tathāgata; 一乘說=Ekayāna; 我=Ātman; 空=Śūnyatā |
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| 抄録 | 本文主要根據《大法鼓經》，分析其如來藏法門之義理結構，藉以釐清大般涅槃之意涵。如來藏法門兼有清除煩惱與成就佛果之雙重面向，適合用在解讀大般涅槃被隱覆的實義，也就是「如來畢竟涅槃，而實如來常住不滅」。此被隱覆之實義切換於「常／無常」、「我／無我」等語彙，試圖帶出大般涅槃動態且多層次的意涵，但也拉高了理解的難度。因此，本文試圖從如來藏法門入手，按部就班地解開大般涅槃在《大法鼓經》中豐富、多樣之內涵。扼要言之，《大法鼓經》的如來藏法門聚焦在如來常住此一課題，並以施設「無我」、「有我」作為階段式的教學，藉此無保留地帶出大般涅槃之修行學理。「無我」側重於解明世事之空性，以及息滅無明相續之輪迴，由此表現出法身清淨、涅槃解脫的一面。「有我」則關注在如來法身，進而帶出常住不滅、真實安樂之涅槃境界。此二說相輔相成，共構為大般涅槃之界說。通過上述的分析，本文獲得幾項有助於開發如來藏研究的成果。第一，如來藏法門不必然預設「無我」、「有我」之對立，反而可以統攝「有／無」以利帶出全面的界說。第二，經由細分二乘般涅槃與大般涅槃之同異，有助於進一步深度考察大般涅槃之實義。第三，釐清如來藏一乘說的要旨之一在於攝受二乘行者趣入大乘，因此一乘之名有統攝修行道路之意涵。
This paper, mainly based on Mahābherīsūtra, analyzes the structure of tathāgatagarbha in order to clarify the meaning of mahāparinirvāṇa. Tathāgatagarbha, with its dual aspects of removing kleśa and attaining Buddhahood, is suitable for interpreting the “veiled statement” of Mahāparinirvāṇa, that is, “Tathāgata has entered parinirvāṇa and being everlasting, never extinct.” This paper proposes that the “veiled statement” uses freely the terms “permanent / impermanent” and “ātman / anātman”, attempting to bring out the dynamic and multi-layered meaning of mahāparinirvāṇa. Nonetheless, such switching usages make it more difficult to understand the veiled statement. Therefore, this paper attempts to unravel the rich and diverse connotations of mahāparinirvāṇa in the Mahābherīsūtra by means of the idea
of tathāgatagarbha. In brief, the “permanence of tathāgata” brings out a doctrine of the mahāparinirvāṇa practice with the phased teaching strategies of “ātman / anātman” in the Mahābherīsūtra. The “anātman” focuses on the understanding of emptiness of worldly affairs for removing kleśa, thus expressing the pure liberation of the dharmakāya and nirvāṇa. On the other hand, the “ātman” focuses on the dharmakāya of the tathāgata, which brings out the realm of mahāparinirvāṇa, the real peace of the eternal and indestructible. These two complement each other and constitute together the doctrine of mahāparinirvāṇa. Through the above analysis, this paper has obtained several outcomes that can help advance the study of tathāgatagarbha. Firstly, there is not necessarily opposition between “ātman” and “anātman in tathāgatagarbha. Rather, it could actually bring out a comprehensive description by means of unifying them. Secondly, by distinguishing the similarities and differences between mahāparinirvāṇa and the other parinirvāṇa, it could explore the profound meaning of the mahāparinirvāṇa. Thirdly, the doctrines of parinirvāṇa might unite under the ekayāna, namely Mahāyāna, so that mahāparinirvāṇa would be the ultimate one among the various types of parinirvāṇa. |
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| 目次 | 一、前言 4
（一）研究目的 4
（二）研究動機與背景 5
（三）關鍵概念 6
（四）論述架構 7
二、解析「如來藏法門」的修行項目及結構 8
三、從「無我」展開的涅槃修行之理路 11
（一）釐清佛陀演說「無我」之因緣 12
（二）解讀「無我」之內涵 13
四、解析如來境界的「大般涅槃是我」之理趣 15
（一）法身作為如來常住的理論依據 16
（二）以「如來常住」破除斷見 17
（三）如來常住、安樂即是「我」之實義 18
五、考察如來藏統攝「無我」、「有我」之思辨脈絡 19
（一）「無我說」和「有我說」無法彼此化約 19
（二）「無我說」、「有我說」共構成大般涅槃的修行途徑 21
六、從「真金喻」反思「如來藏法門」的義理內涵 23
七、結論 24 |
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| ISSN | 1026969X (P) |
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| ヒット数 | 392 |
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| 作成日 | 2022.04.19 |
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