《阿含经》之圣法印略探－兼略论不生不灭法史观

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

蔡礼政(Li-Chen Tsai)

《正覺學報（簡體版）》 2期 (2010/07) Pp. 1-41

https://doi.org/10.29667/JTE.201007.0001

摘要

佛陀在其教法中不断强调「如实观察」的实证精神，以及佛法有其必然的准绳必须加以遵守；然而现代佛学学术研究不但失去佛教传统的实证精神，对于研究佛法的求真准绳也不再遵守。
本文认为传统深具科学实证精神的三量原则，即是现代佛学学术所应采用的学术标准。本文便是采用此三量原则，探讨佛法的准绳－圣法印－的根源及正确意义，以树立佛学学术研究可以依循并作为判断论证内容正确与否的重要标准。
本文研究发现具足并且区分「不生不灭法」（空性）及「生灭法」（缘起法）是佛法的核心教义，相对地，圣法印具有「根本法印」与「对治法印」的结构与构成。「根本法印」即是「不生不灭法」，是唯一且不可变动的法印；「对治法印」是可变动的法印，法印数量可以从无到无量。其中，「不生不灭法」（根本法印）的现量存在，具有哲学上一定的实证意义及逻辑意义；凡是违反此论述者，将产生违反三量的逻辑错误，即是违反佛教教理的错误论述。
《阿含经》之法印三经一致的指向「不生不灭法」即是法印的根源，即是大乘一实相印；亦证明二乘圣人曾在佛世亲闻佛陀宣讲大乘唯一实相法义，而被二乘圣人结集于四阿含之中。这是大乘法教曾于佛世宣说的直接文献证据，具有佛教史中最早、最直接、最可靠文献的特性，更具有不可否认性之实质。
本文认为佛教的史观是「不生不灭法史观」，是以「不生不灭法」为关键的核心教义，是符合三量、文献证据，并具有最强力的诠释力，亦符合「圣法印作为佛法准绳」的极致意涵。

關鍵字

缘起法 ； 法印 ； 生灭法 ； 不生不灭法 ； 中道 ； 三三昧 ； 三解脱门 ； 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