分別與無分別──‘無分別’＞‘分別’＞‘分別’＞‘無分別’＞‘無分別’

‘分別’與‘無分別’，兩詞在一起，若前詞是則後詞非，若後詞正確則前詞為錯誤，所謂「自語相違」在佛法的談論中，兩詞各具多樣的歧義；或者是正確的說法，或者錯誤的論述；或屬生理官能或是心理機能的表示；或者是凡夫的分別事物或是聖者明辨事理；有時是世俗諦的說明，有時是第一義諦的表態。于今，利用Word 排版功能，將字型分細體字粗體字正體字與斜體字並且加上紅、黑、綠及藍等四種色彩複合使用，減少歧義的誤會；將兩詞作種種不同字體而暫時定義，方便文章的論述如下：黑色細斜體字‘無分別’指凡夫無知或應分別而不能分別；黑色粗斜體字‘分別’指凡夫無明及錯誤的分別；紅色細正體字‘分別’指凡、聖正確的分別，包括世俗諦及第一義諦的正見；紅色細正體字‘無’及黑色粗斜體字‘分別’合成語‘無分別’，指聖者具正見、正思惟的分別，構成「沒有‘有漏、有取的分別’」，紅色細正體字‘無分別’則指無分別智現觀法性實相；法性實相以及重要‘名相’，用綠色字如‘無分別’提示。正文，論述凡夫錯誤的‘分別’與‘無分別’，目的是要建構正確的、離漏的‘分別’與‘無分別’，究竟得以作證聖人的‘無分別’。後記，提議確立、樹立、建立三個概念，有助於學佛乃至成佛。

關鍵字

分別（vikalpa）；無分別（nir-vikalpa）；世俗諦；第一義諦

並列摘要

With regard to the terms ＂discrimination＂ (Ch. fenbie 分別; Skt. vikalpa) and ＂nondiscrimination＂ (Ch. wufenbie 無分別; Skt. nir-vikalpa), if one is applicable then the other is not. Together as a pair, they are mutually contradictory. In Buddhist discourse, the two terms can have a variety of meanings. For example, they can refer to correct and incorrect statements, physiological and mental functioning, or the everyday affairs of the ordinary person and the enlightening activities of those on the holy path. These two terms can also refer to statements at the level of conventional truth and expressions of the ultimate truth, respectively. Taking advantage of the typesetting capabilities of a word processor, we use various styles and colors to indicate the different meanings of these two terms: 1. In black italics: non-discrimination indicates the ignorance of the ordinary person, or the failure to discriminate that which should be discriminated. 2. In black bold italics: discrimination indicates the ordinary person's ignorance or erroneous discrimination. 3. In red: discrimination indicates the correct discrimination by ordinary or holy people, including right view at the levels of conventional and ultimate truth. 4. The combination of non in red and discrimination in black bold italics, i.e., nondiscrimination, indicates a holy person possessing the discrimination of right view and right thought, thus comprising what is known as ＂not having 'discrimination with asravas or clinging.'＂ 5. In red, non-discrimination indicates the wisdom of non-discrimination which directly perceives the real aspect of dharmata. 6. Green is used to indicate real aspect of dharmata and important terms such as nondiscrimination. In the body of this article, descriptions of ordinary, erroneous discrimination and nondiscrimination are provided with the goal of helping to bring about correct discriminations and non-discriminations without asravas, so that the non-discrimination of one who has attained enlightenment may be attained. In the postface, we propose creating three concepts which will aid in the study of Buddhism and the attainment of buddhahood.