「確實安住」如何可能置基於「無住」？ -- 以《說無垢稱經》為主要依據的「安住」之哲學探究=How is “Real Abiding” Possibly Founded on Nonabiding?: A Philosophical Inquiry Mainly Based on the Vimalakīrti-nirdeśa
菩薩行=practices of Bodhisattvas; 確實安住=real abiding/ abiding as it really is; 《維摩詰經》=Vimalakīrti-n; 無住=non-abiding; 《說無垢稱經》
摘要
佛教一貫地強調世間無常的面向。既然不斷地變化而不永恆，涉及的各方面，當然也都不固定、不停頓，因此不安住（notabiding），又可稱為「無住」（non-abiding）。然而，以《說無垢稱經》（the Vimalakīrti-nirdeśa）為例，有關「安住」之課題（topic），並非片面地僅限於「無住」之論述，而是還屢次使用肯定詞，論及佛法修行的安住，以及因而成為在修行上安住的菩薩，例如，「安住不可思議解脫之菩薩」（acintya-vimoksapratisthito bodhisatvah/ a bodhisattva who abides in the inconceivable liberation）。這就構成佛教哲學很有趣也很值得探討的論題（questions）：《說無垢稱經》採取怎樣的「安住」學說？「確實安住」如何可能置基於「無住」？本文在方法上， 力求深入學理基礎（ theoreticalfoundation）的層次，而非停留在浮面層次的描述或敘述。在論述的行文，將由如下的六節串連而成。第一節，「緒論」，開門見山，帶出研究主題，並且逐一交代論文初步的構想與輪廓。第二節，以「安住」做為生命哲學的一個關鍵概念，進行概念上的界說和對照，並且略做相關概念的釐清。第三節，沿著「安住」、「無住」、「虛妄居住」、「確實安住」串聯而成的主軸，鋪陳生命哲學上的重大論題。第四節，根據《說無垢稱經》，展開以無住為骨幹的九個面向的論理（reasoning）、論述 （discourse）、與實踐（practice）。第五節，經由坦然以對的「無住」，如何轉換為「確實安住」，以五個小節，展開哲學的 反思與論辯。第六節，「結論」，總結本文的要點。
Buddhist teachings lay consistent emphasis on the impermanence of the compounded world. Since nothing is permanently constant or settled, impermanence can also be understood as “not abiding” or “non-abiding.” In the Vimalakīrtinirdeśa, the topic of abiding is not limited to teaching how “not to abide.” Abiding is affirmative as well when it comes to how one abides in practicing Buddhist teachings and how one can be a Bodhisattva abiding in practice. For example, the idea of “a Bodhisattva who abides in the inconceivable liberation” elicits many interesting questions: what is the abiding doctrine in the Vimalakīrti-nirdeśa? How is “real abiding” possibly founded on “non-abiding”? All these questions are worth further discussion. This paper proposes an analysis of the underlying theoretical foundations. It is composed of six sections. The first is an introduction that elucidates the theme and the outline of the paper. The second focuses on the idea of “abiding” as a concept in philosophy of life to give further definitions and offer conceptual contrasts. In addition, relevant concepts are clarified. The third develops major questions in philosophy of life such as “abiding,” “non-abiding,” “deluded abiding,” and “real abiding/ abiding as it really is.” Based on the Vimalakīrti-nirdeśa, the fourth unfolds nine aspects of non-abiding in reasoning, discourse, and practice. The fifth reflects and debates philosophically how non-abiding can transform itself into “real abiding.” The final section is the conclusion.
