以四部阿含經為主－綜論原始佛教之我與無我

A General Discussion On ＂Self＂ And ＂No Self＂ In Original Buddhism Based Primarily On The Four Agamas

楊郁文(Yu-Wen Yang)

《中華佛學學報》 2期 (1988/10) Pp. 1-56

https://doi.org/10.6986/CHBJ.198810.0001

摘要

「無我法門」是佛教的重心，佛法的心要，惟獨「離常又離斷的無我法門」堪任簡別異學；可是，佛陀處中道所說「有業報而無作者」之無我法門，甚深難見，不易通達。加上「我」「無我」名有多義，只從漢譯經典我、無我字面上望文生義，很可能產生誤解；不能如實知第一義諦之「無我」，不能如實觀察空相應緣起隨順的「我」，亦不能善解世間名字平等假名說「我」。甚至，和異學同流，落入「惡取無我」；或是漏習增上，直取「真我」與外道合污。惡取「無我」與妄執「有我」，導至生死流轉；如實知：有緣起、相對之「我」，無自有、常存、絕對自在之「我」，纔能如法修行，得菩提證涅槃。為了自求解脫，必須深觀「無我、無我所、無我慢繫著使」纔能身證自利；為了度脫天下，必須空相應隨順緣起（無我而有作業），纔能廣行利他。「我」、「無我」之多義，不只漢文很難辨別所指何義；在梵語、巴利語，亦具同樣困難。本文依據北傳．四部《阿含經》，參考南傳．五《Nikaya》，分析「種種我、我所見之內容」，列帶「種種無我、無我所之觀察法」，指出「捨斷我、我所見、我慢繫著使之行法」；希望有助於讀者「分證無我、無我所」，乃至「究竟證我慢盡」現法涅槃！

並列摘要

The middle way doctrine of ＂no self＂ which the Awakened One Proclaimed is the heart and very essence of Buddhism. It is beyond both eternalism and nihilism, and enables us to diestinguish between the dharma and other teachings. However, this doctrine of ＂no self＂ which accepts a fruit for deeds but no does, is very profound, hard to see, and not easy to penetrate. The terms ＂self＂ and ＂no self＂ moreover have many meanings. if we interpret therm only by looking at their renderings in Chinese Buddhist texts, misunderstandings are bound to arise. It is impossible to realistically observe the ＂self＂ which is essentially empty and arises in compliance with conditions, or to know well the ＂self＂ which is a conventional term of worldly parlance, unless one understands ＂no self＂ as it really is on the level of absolute truth. One may even follow the example of other teachers and fall into the trap of ＂the extreme view of no self＂, or outrightly accept a ＂true self＂ as tauht in different religions. Belief in ＂the extreme view of no self＂ and clinging to an ＂truly existing self＂ leads into samsara. Only if one knows in accordance with reality that there is merely a ＂self＂ which is conditioned and relative, but no independently existing, eternal, absolute, self-mastering ＂self＂, is it possible to practice in conformity with the dharma, attain bodhi, and realize nibbana. In order to strive for one's own liberation, one must contemplate in a profound way this no self, no mini, and absence of the tendency for pride so that one can personally gain realization and benefit oneself. If you want to liberate all beings, it is necessary to operate in conjunction with emptiness following causes and conditions, i.e. acting without a self. Only thus is it Possilbe to benefit others on a large scale. It is not only difficult in Chinese to indicate clearly what ＂self＂ and ＂no self＂ denote. The same problem exists in Sanskrit and Pali. Based on the four Agamas of the Northern Tradition, the present paper collates the five Nikayas of the Southern Tradition while analyzing the conternts of the different views on ＂self＂ and ＂no self＂, listing the various approaches to the observation of no self and no mine, and pointing out the practical methods for abandoning and cutting off the views of ＂self＂ and ＂mini＂ as well as the tendency for pride. It hopefully helps the reader to realize step by step ＂no self＂ and ＂no mine＂ up to the complete extinction in of prode and the direct experience of nibbana.

參考文獻

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