梵本《大乘莊嚴經論》慈悲喜捨（17品．第17－28偈）譯注與考察

本文將梵本《大乘莊嚴經論》17品之慈悲喜捨（四無量心，第17－28偈）部分與唐朝漢譯《莊嚴經論》比對以及中文譯注，並且討論從《菩薩地》到《莊嚴經論》之間，四無量心如何開展的議題，有下列三項結論：（一）波頗譯本可能為方便解讀，調整梵本偈頌或散文注釋的組合。相對於現存梵本niṣyanda（等流），波頗譯本之梵本可能是niśraya（所依、依）。（二）《菩薩地》與《莊嚴經論》之四無量以三聚有情，分A面向：因應「三聚（無苦無樂、有苦、有樂）有情」，依序產生「慈、悲、喜」三種無量心。B面向：對於「三聚有情」，依序容易產生三種（癡、瞋、貪）煩惱，因此菩薩產生引導此三類有情遠離煩惱之增上意樂（行相）來說明「捨」的心態，這與傳統的定義不同。（三）與《菩薩地》比較，《莊嚴經論》有五個開展的注意點：1.提出菩薩四無量心之四個特色。2.對於「法緣」的定義與《菩薩地》不同。3.《莊嚴經論》提出四個原因來解釋「無所緣」四無量心。4.「無緣」四無量的菩薩是屬於「得無生法忍」八地階位。5.《莊嚴經論》慈悲喜捨之特色是論述四無量心之細分議題，例如：動行或不動行、味著或不味著、六種下品與上品、一因五果二相、四障、十二種過失與二類功德、四無量之強烈性。

關鍵字

四無量心；三聚有情；三緣；無所緣；無生法忍

並列摘要

This article examines and compares the Four Immeasurable States of Mind, namely Loving-kindness, Compassion, Empathic Joy, and Equanimity, as described in the Mahāyānasūtrālaṃkāra, Chapter 17, Verses 17-28, and the corresponding section in the Chinese translation, the Zhuangyanjing lun. Additionally, the article will provide a new annotated translation of the mentioned portion of the Sanskrit text. Furthermore, this article also discusses the doctrinal development of the Four Immeasurable States of Mind from the Bodhisattvabhūmi to the Mahāyānasūtrālaṃkāra. The findings are as follows: I. In the Chinese translation, Prabhākaramitra, the translator of the Chinese version in the Tang Dynasty, probably rearranged the order of the verses and their prose commentary to help readers understand the teaching more easily. While our extant Sanskrit text has the term ＂niṣyanda (homogeneous outflow),＂ Prabhākaramitra's original Sanskrit might have had ＂niśraya (source, or resource)＂ instead. II. Both the Bodhisattvabhūmi and the Mahāyānasūtrālaṃkāra explain that one tends to generate loving-kindness towards those beings who are in neither-suffering-nor-pleasure, compassion towards those beings who are in suffering, and empathic joy towards those beings who are in pleasure. On the other hand, one also tends to arouse delusion, hatred, and greed respectively when faced with sentient beings in these three kinds of situations. Consequently, bodhisattvas generate a strong intention (expression)-the mind state of equanimity-to guide these three groups of sentient beings to abandon defilements. This interpretation differs from the traditional definition. III. In contrast with the Bodhisattvabhūmi, the Mahāyānasūtrālaṃkāra demonstrates development in five areas: 1. It highlights four characteristics of bodhisattvas' Four Immeasurable States of Mind. 2. Its definition of the ＂object of dharma＂ is different from that in the Bodhisattvabhūmi. 3. It attributes ＂Four Immeasurable States of Mind without objects＂ to four causes. 4. It asserts that bodhisattvas possessing Four Immeasurable States of Mind without objects are those who have attained clear cognition of the unproduced nature of all existences at the eighth stage of a bodhisattva. 5. In terms of the characteristics of Four Immeasurable States of Mind, the Mahāyānasūtrālaṃkāra expounds the subdivisions, such as the issues of mutability or immutability of the Four Immeasurables, attachment or detachment of desire, six weak and strong kinds, one cause, five effects and two signs, four hindrances, twelve faults and virtues, intenseness of the four boundless states of mind, and so on.