印度佛教史中有與空兩條脈絡之間的關係

The Relationship between Bhava, Sunyata and the Development of This Concept in Bhuddhism History in India

釋行平(Thich Hanh Binh)

《華梵人文學報》 9期 (2008/01) Pp. 133-169

https://doi.org/10.29930/HJH.200801.0005

摘要

有與空是印度佛教中的兩系偉大思想。有是說一切有部的思想，認爲一切法都有自性；空是初期大乘般若中觀學派的思想，認爲一切法皆空，或是緣起性空。這兩種思想的產生，當然其有特殊的因素。
據印度佛教思想史來了解此二系思想的產生，可知有部建立「三世實有，法體性存」的思想，一方面他們打破犢子部的補特伽羅，與化地部的「過去、未來無」的學說，另一方面，他們又依據《雜阿含經》中所提及，三世時間、五蘊、十二處、因緣等，把它作爲理論基礎，說明「實有三世實有，法體恆存」的思想。從大乘者而言，此種思想違背佛陀的教理，因此導致初期大乘中觀學派「一切法皆空」，「緣起性空」的思想。
《般若經》所解釋「一切法皆空」必須立於答薩地位，然後使用般若波羅蜜多來觀察一切法，才能了知它是空，並非一般人的知識，以及小乘聲聞者的智慧能了知的。同樣的，龍樹繼續弘揚大乘空性的思想，但他對空的分析就有發展之處，就以「緣起法」來分析理解諸法也明了一切法皆空，因此一般稱爲龍樹的思想是「緣起性空」。
希望透過此論文讓讀者了解印度佛教史中有與空兩條脈絡之間的關係。

關鍵字

法有 ； 一切法皆空 ； 緣起 ； 一切有部

並列摘要

The notion of existence (bhàva) and the voidness of identity (sùnyatà) are two great points of view of Indian Buddhism. Bhàva, meaning all things are real, is an opinion of the Sarvàstivàdin School. Sùnyatà, which assumes the voidness of identity of all things, is a doc-trine of the Prajnàpàramita and Màdhyamaka Schools in the Mahàyàna Buddhism. Therefore, the cause and process of the accomplishment of these two thinking systems (bhàva and sùnyàta) have their own practical histories.
If we depend on the thinking history of Indian Buddhism to find out the origins in which these two systems of thinking derived, we will recognize that the appearance of bhàva was a process of the thinking movement of the Sarvàstivàdin School to oppose the Vàtsàputràya School's point of view of the pudgala. It also condemned the Mahisàsaka School's opinion, which states that the past and future are not real. At the same time, the philosopher of the Srvastivada relies on the explanation methodology and dharma from the Agam-Nikaya such as Pannca-skandha, Dvadasa-ayatana, Pratitya-samutpada, and the concept of time in order to establish the school of thoughts: Existence of Time is real. identity of all things is real. This point of view is a factor to establish the doctrine of sùnyàta of the Mahayana Buddhism.
According to Buddhist researchers, the first scripture of the Mahayàna Buddhism belonged to the system of Prajnàpàramità-Sùtras, which states that the nature of all things is unreal. It also condemned the Sarvàstivàdin School's thought process. How can people under-stand deeply the voidness of identity of all things? According to the explanation of Prajnàpàramità-Sùtras, people who want to understand fully the concept of identitylessness must be in the position of Bhodhisattva because by perfect wisdom (Prajnàpàramita), Bhodhisattva can observe the nature of all things to be voidness. However, the acknowledgement of human beings and the saint Listeners (Scràvaka) can not recognize the voidness of identity of all things. Because it was so difficult for most people to understand this explanation, Nàgàr-juna changed the explanation method, which states that all things existed through many conditions (pratìya-samutpàda); therefore, all things are voidness (sùnyatà). That is Nàgàrjuna's explanation method.
I hope that my explanation from this research paper will give you a more thorough understanding about the two different schools of thought of the bhàva and the sùnyatà in Indian Buddism.

並列關鍵字

all things are real ； voidness of identity of all things pratìya-samutpàda ； Sarvàstivàdin School

參考文獻

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