《大智度論》菩薩思想之研究

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題名:	《大智度論》菩薩思想之研究
其他題名:	A Study on the Thought of Bodhisattva in the Mahaprajnaparamita-sastra
作者:	楊淑妹(釋圓伽) Yang, Shu-mei
貢獻者:	宗教學研究所黃國清 Guo-cing Huang
關鍵詞:	菩薩;般若波羅蜜;說一切有部;無生法忍;六波羅蜜 bodhisattva;anutpattika-dharma-ksanti;six perfect wisdom;prajnaparamita;sarvastivada
日期:	2013
上傳時間:	2014-12-23 14:29:18 (UTC+8)
摘要:	《大智度論》是初期大乘的中觀思想作品，為《摩訶般若波羅蜜經》的注釋書。由於《大智度論》僅有漢譯本，對中國佛教而言，可以說是影響深遠的一部論典。其中，關於菩薩的論述，極為豐富廣泛。菩薩道為大乘思想的特色，雖然在初期佛教與部派佛教，已經出現「菩薩」的足跡了，然而，其典範人物主要是以釋尊為代表，從其過去無量本生中所展現的種種無畏行，刻劃出菩薩之出眾、堅苦卓絕的精神。菩薩即是追求覺悟的有情，若問其背後是有著什麼力量推動著，何以當面對眾生種種的苦迫，卻未曾退失求佛道之決心？這是菩薩的無盡大悲的容受力，以及其所具有甚深的般若智慧，因此，不會與同樣是體證空性的聲聞乘之取入涅槃。在論中，大乘論者對說一切有部的菩薩觀亦有一番的諍論。然而，菩薩思想，並不是大、小乘的對立。《大智度論》本身的組織，亦含攝二乘的實踐觀；其所展現的菩薩精神是含容二乘的超越。如論中稱「無生法忍」能攝二乘的智與斷，然而，其利鈍智慧有異。聲聞行者主要是觀四諦法的生滅性；菩薩更以不生不滅為觀察的對象，由此觀行深廣度不同而有差別。菩薩雖不著於諸法，亦不取入涅槃，以得無生法忍後，作為不住涅槃的菩薩利他之實踐道。《大智度論》由般若空的思想貫穿其中，而更以積極的六波羅蜜行菩薩志業；其悲智弘願，為化導群迷而遍學一切法，以般若為導，而能如實知一切法，當為大眾之上首，一切行者之典範。　　The Great Treatise on the Perfection of Wisdom（Mahaprajnaparamita-sastra,《大智度論》）belongs to the category of writings on Mahayana Buddhism, and which is a commentary on the Large Sutra on Perfect Wisdom.（《大品般若經》） Since only the Chinese version exists, it has been an important influence on Chinese Buddhism. In this Treatise the presentation of the bodhisattva is broad and elaborate. Although the concept of the bodhisattva is found in Early Buddhism and Sectarian Buddhism, it focuses thereon the Gautama Buddha, describing his glorious achievements in previous lives and characterizing the bodhisattva as one possessed with superior forbearance and courageous spirit. According to the scholar Har Dayal, the meaning of bodhisattva is: “one who is devoted or attached to bodhi.” Many might wonder what encourages the bodhisattva and how does he summon the determination to keep on going? Even when faced with the various sorts of suffering in this world, he (or she) never loses the conviction needed to become a Buddha. The answer given is great compassion and profound wisdom, determining a path that does not enter a solitary Nirvana but seeks the benefit of all sentient beings. 　　　The concept of Bodhisattva is not a point of antagonism between Hinayana and Mahayana. The organization of the Treatise involves sravakayana practices such as “anutpattika-dharmaksanti” （the certainty of the non-arising of dharmas, 無生法忍） which is achieved by advanced bodhisattvas on the seventh ground (bhumi). In this stage, the knowledge (jnana) of a bodhisattva and the knowledge of sravaka are one and the same knowledge, but the latter lack skillful wisdom, great compassion, and the vows of the bodhisattva, looking instead toward Nirvana. There are differences between the concept of Bodhisattva in mahayana and sarvastivada（說一切有部） literatures. The Treatise considers bodhisattvas to be in possession of a wisdom capable of eliminating more afflictions than that of the sravakayana. The point of view between them is different. Mahayana’s proposition is “nothing having been created nothing can be destroyed”, as contrasted with the doctrine of impermanence advocated by sravakayana. The Treatise demonstrates that the spirit of Bodhisattva is nom-attachment for all phenomena, nor entry into Nirvana. The Bodhisattva persists on the path to help beings until realization of Buddhahood.
顯示於類別:	[宗教學研究所] 博碩士論文

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