龍樹《中論》與部派宗義辨析

A Disciplinary Analysis between Nāgārjuna's Mūlamadhyamakakārikā and the Schismatic Doctrines of Abhidharma Buddhism

釋悟殷(Shih, Wu-yin)

《法印學報》 11期 (2020/12) Pp. 67-94

摘要

《中論》，為龍樹中觀學最重要的根本論。論主以阿含緣起的深義，抉擇當時的佛教，提出一切法都是緣起，緣起即無自性，無自性名「空」的主張，故被稱為龍樹中觀學。綜觀論主評斥的主要對象，大抵是外道與聲聞行者等「實有論」的偏執，闡揚緣起中道思想，完成有空無礙的中觀宗義。因此，具備部派宗義的知識，是理解《中論》很重要的一環。職此之故，筆者特以〈龍樹《中論》與部派宗義辨析〉為題，先概要說明龍樹時代的佛教狀況，其次依據印順導師以四諦為基準所作的《中論》科判來介紹各品要義，最後再以〈觀三相品〉、〈觀業品〉、〈觀法品〉為例，探討龍樹與部派宗義的關係，資以說明龍樹學說的理論特色。

關鍵字

龍樹 ； 中論 ； 觀三相品 ； 觀業品

並列摘要

In Nāgārjuna's school of thought, Madhyamaka's most important and fundamental work is Mūlamadhyamakakārikā. Based on the most profound teaching of dependent origination in Agama, Arya Nāgārjuna in his discourse proposed all phenomenon arise from dependent origination, and because of that, all phenomenon are devoid of intrinsic nature, thus this lack of intrinsic nature is referred to as emptiness. This was the principle he used to comment on whether thoughts of different Buddhist sects are in accordance with the Buddha's original teaching. The essence of Nāgārjuna's teaching on Madhyamaka is that rather than conflicting with each other, dependent origination and emptiness are, in fact, complimentary. He then used this argument to refute the obsession to realism proffered by heretics (Tīrthika) and hearers (Śrāvaka). Therefore, to master an understanding of Mūlamadhyamakakārikā, it is essential to understand the central doctrines of other sects. For this reason, I chose ＂A Disciplinary Analysis between Nāgārjuna's Mūlamadhyamakakārikā and the Schismatic Doctrines＂ as the topic of this thesis. In this thesis, I start with a brief introduction to the development of Buddhism in Nāgārjuna's time. Then with reference to Master Yin-Shun's work on Mūlamadhyamakakārikā, I present the essence of each chapter. Master Yin-Shun discusses Nāgārjuna's great work in four chapters according to The Four Noble Truths-the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering and the truth of the path that leads to the end of suffering. In the end, I use the following three chapters-Analysis of the conditioned (Samskrtaparīksā), Analysis of action and its fruit (Karmaphalaparīksa) and Analysis of the soul (Ātmaparīksā)-as examples to explore Nāgārjuna's views versus those proposed by other sects culminating in an explanation of the essence and uniqueness of Nāgārjuna's philosophy.

並列關鍵字

Nāgārjuna ； Mūlamadhyamakakārikā ； Samskrtaparīksā ； Karmaphalaparīksa