《阿含經》之聖法印略探－兼略論不生不滅法史觀

A Brief Exploration on Noble Dharma-Seal in The Agama Sutras-And a Brief Discussion on the Historic View of Neither-Arising-Nor-Ceasing Dharma

蔡禮政(Li-Chen Tsai)

《正覺學報（繁體版）》 2期 (2008/12) Pp. 1-41

https://doi.org/10.29668/JTE.200812.0001

摘要

佛陀在其教法中不斷強調「如實觀察」的實證精神，以及佛法有其必然的準繩必須加以遵守；然而現代佛學學術研究不但失去佛教傳統的實證精神，對於研究佛法的求真準繩也不再遵守。 本文認爲傳統深具科學實證精神的三量原則，即是現代佛學學術所應採用的學術標準。本文便是採用此三量原則，探討佛法的準繩－聖法印－的根源及正確意義，以樹立佛學學術研究可以依循並作爲判斷論證內容正確與否的重要標準。 本文研究發現具足並且區分「不生不滅法」（空性）及「生滅法」（緣起法）是佛法的核心教義，相對地，聖法印具有「根本法印」與「對治法印」的結構與構成。「根本法印」即是「不生不滅法」，是唯一且不可變動的法印；「對治法印」是可變動的法印，法印數量可以從無到無量。其中，「不生不滅法」（根本法印）的現量存在，具有哲學上一定的實證意義及邏輯意義；凡是違反此論述者，將產生違反三量的邏輯錯誤，即是違反佛教教理的錯誤論述。 《阿含經》之法印三經一致的指向「不生不滅法」即是法印的根源，即是大乘一實相印；亦證明二乘聖人曾在佛世親聞佛陀宣講大乘唯一實相法義，而被二乘聖人結集於四阿含之中。這是大乘法教曾於佛世宣說的直接文獻證據，具有佛教史中最早、最直接、最可靠文獻的特性，更具有不可否認性之實質。 本文認爲佛教的史觀是「不生不滅法史觀」，是以「不生不滅法」爲關鍵的核心教義，是符合三量、文獻證據，並具有最強力的詮釋力，亦符合「聖法印作爲佛法準繩」的極致意涵。

關鍵字

緣起法 ； 法印 ； 生滅法 ； 不生不滅法 ； 中道 ； 三三昧 ； 三解脫門 ； 空性

並列摘要

In his teachings the Buddha continuously emphasized the positivist spirit of ”observing things as they really are,” and there were definite Buddhist standards to uphold. However, in modern academic researches on Buddhism, not only the traditional positivism in Buddhism no longer exists, but the standards of Buddhist research are not upheld any more.
This paper thinks that the scientific positivist principle of three-valid-cognition-ways in traditional Buddhism is the academic standard that should be adopted in modern Buddhist academia. According to this principle of three-valid-cognition-ways, the origin and the correct meanings of Noble Dharma-seal, as the Buddhist standard, are studied in this paper. Hence the important criterion is established and can be followed to judge whether the content of a demonstration is correct or not.
This study finds that the core doctrine of Buddhism is to fully possess both ”neither-arising-nor-ceasing dharma” (emptiness-nature) and ”arising-and-ceasing dharma” (dependent-arising dharma), and to differentiate between them. Respectively, Noble Dharma-seal is composed of ”fundamental dharma-seal” and ”correction dharma-seal.” ”Fundamental dharma-seal” is precisely ”neither-arising-nor-ceasing dharma.” It is the only and unchangeable dharma-seal. ”Correction dharma-seal” is changeable, with its number from none to countlessness. Among them, the real existence of ”neither-arising-nor-ceasing dharma” (fundamental dharma-seal) has philosophically the definite significance of personal realization and logics. All that violate this point will make a logical mistake of contradicting the principle of three-valid-cognition-ways, and will be wrong discourses on the Buddhist doctrines.
The three dharma-seal sutras of Agamas all point out that ”neither-arising-nor-ceasing dharma” is precisely the origin of dharma-seal, the Mahayana seal of One Ultimate Reality. It proves that, during the Buddha's lifetime, the Hinayana saints had personally heard the doctrines of Mahayana One Ultimate Reality from the Buddha; and then, those doctrines were collected in The Four Agama Sutras by the Hinayana saints. This is the direct documentary evidence that Mahayana teachings had been expounded during the Buddha's lifetime, which is the earliest, most direct and reliable documentary evidence in Buddhist history; all the more, it is an undeniable truth.
This paper thinks the historic view of Buddhism is actually ”that of neither-arising-nor-ceasing dharma.” It takes ”neither-arising-nor-ceasing dharma” as the crucial core doctrine of Buddhism. This view accords with the principle of three-valid-cognition-ways and documentary evidence, provides the best interpretation, and is also in accordance with the ultimate meaning of ”Noble Dharma-seal being the Buddhist standard.”

並列關鍵字

dependent-arising dharma ； dharma-seal ； arising-and-ceasing dharma ； neither-arising-nor-ceasing dharma ； middle-way ； three samadhis ； three Liberation Ways ； emptiness-nature