| 摘要: | 《瑜伽師地論》是瑜伽行派根本論書，〈本地分〉內含十七地廣攝聲聞乘、獨覺乘、菩薩乘，密攝不定種姓、斷善根之無種姓者。內容含蓋理事圓融的修行次第，依各乘（或種姓）有次第的闡述教、理、行、果，使諸乘依佛法文義行果，生起善巧方便的智慧，斷除二障種子，勤學一切善法，達到修道證果的終極目標，《瑜伽師地論》可說是大乘佛教瑜伽行者之根本修道論。 「菩薩道」是依循大乘佛教義理，透過聞、思、修、證，達到悲智雙運，解行並進，自利利他，上求下化，實踐大乘佛教利濟有情之指標。本論文依據《瑜伽論．菩薩地》探討菩薩道修行次第，大致分為三大層次：首先略論解脫道信、解、行之基礎，以探討瑜伽行派修習奢摩他、毘鉢舍那，由所依之心意識為境體，主要觀所依心作用相粗細為境相，又以觀察所依心相定、不定相為境用之修行次第，兼論三乘修慧方便行及三乘之根本行。 其次，是本論文研究主軸，根據《瑜伽論》諸地要義銜接〈菩薩地〉四持瑜伽處，依循教、理、行、果，次第探討菩薩修行依十波羅蜜多應學、所學、能修、所修過程中的斷惑修證，整理出瑜伽行派修道五位與十地、十三住及《瑜伽論》修道七地之關係，以彰顯實踐菩薩道信、願、行、證之修道次第及瑜伽行派修證重要位階，並引申論述五性各別能否成佛之議題。 最後，依《瑜伽論．菩薩地》探討菩薩道實踐意義。透過〈菩薩地〉修行次第及瑜伽行派修道五位之分析，闡述菩薩行者應正聞熏修大乘佛法。由淺至深依教、理、行、果的行持，達到體證般若波羅蜜多真如法性的實相，以真空妙有的般若智慧，彰顯菩薩行重視生活之實踐及慈悲與智慧的培養，作為實踐上求佛道下化眾生，利益安樂一切有情，菩薩行之目標指引，依菩薩道自利利他之精神，行化世間，於有情不離不棄，趣向無上菩提，圓證佛智。
The Yogācārabhūmi-śāstra (瑜伽師地論, Treatise on the Stages of Yogic Practice) is one of the seminal texts of the Yogācāraschool of Mahāyāna Buddhism. The first division, “Main Stages,” consists of 17 sections providing a general description of the three vehicles (auditors, solitary buddhas, and bodhisattvas) and detailed discussions ofthe “indeterminate nature” and the “nature lacking capacity for enlightenment.” This division also covers the stages of the practice in terms of absolute and relative, as well as the four levels of practice (learning, reasoning, implementing, and fruition). Moreover, the text explains how those who practice in accordance with the teachings of the Buddha-dharma gain wisdom and skillful means, cut off the two types of obstructive seeds, integrate understanding and action, and simultaneously cultivate wisdom and compassion,culminating in ultimate liberationfor the benefit of all sentient beings. In this thesis I make a detailed examination of the stages of practice described in the“Bodhisattva-bhūmi” (菩薩地, Bodhisattva Stages) section of the Yogācārabhūmi-śāstra. My analysis is divided into three sections. In the first section I briefly discuss the traditional division of the path of liberation into the three stages of faith, understanding, and practice; the Yogācāra description of concentration and insight meditation as a means for observing both the crude and detailed distinguishing characteristics of objects of the mind, thought, and cognition; contemplating the determinate and indeterminate in progressive stages; and the basic practices and skillful means of the three vehicles. In the second section I make a detailed examination of several core doctrines found in the Bodhisattva-bhūmi: the four levels of practice (learning, reasoning, implementing, and fruition); the removal of confusion and the attainment of gnosis through the cultivation of the ten pāramitā (perfections) in terms of that which should be learned, that which has been learned, that which can be practiced, and that which has been practiced; the relationship between the five paths, ten stages, the thirteen abidings, and the seven stages of the Yogācāra; the graded development on the bodhisattva path of faith, vows, practice, and realization; and whether or not each of the five distinctive natures is capable of attaining buddhahood. In the third section I discuss the application of the bodhisattva path described in the Bodhisattva-bhūmi: proper study and practice of the Mahāyāna in terms of the graded path and the five paths; how the progressive nature of the four levels of practice (learning, reasoning, implementing, and fruition) brings about deep insight into the nature of reality; and how the “wisdom of true emptiness and marvelous existence”forms the basis for the cultivation of wisdom and compassion in daily life for the benefit of all sentient beings, culminating in the attainment of supreme enlightenment. |
