《菩提道燈難處釋》探微

In-depth Exploration of Explanation of Difficult Points in Light on the Path to Awakening

陳玉蛟(Yu-Jian Chen)

《中華佛學學報》 4期 (1991/07) Pp. 318-335

https://doi.org/10.6986/CHBJ.199107.0318

摘要

阿底峽的《菩提道燈難處釋》(以下略作《難處釋》)，是屬於「道次第」一類的論典。因其內容偏重宗教實踐，沒有嚴密的邏輯論證，沒有龐大精深的思想體系，讀起來並不費力。因此，本文只擬探討此論釋的「版本」、「真偽」、「特色」、「對西藏佛教的影響」、以及「與《菩提道次第廣論》異同之辨」等幾個問題，希望藉此能對《菩提道燈難處釋》得一全盤的了解 。研究的結果顯示 ：1. 北京版《西藏大藏經》的錯誤率較德格版高。2. 《難處釋》中的一小部分，可能是那措譯師根據阿底峽口述增添的，並非阿底峽親筆所撰。3. 「三士道」之說，源自《俱舍論釋》與《攝抉擇分》，非阿底峽首創。4. 《難處釋》有下列六項特色：(1) 在一般歸依的基礎上，強調不共的大乘歸依。(2) 在菩薩戒方面，以無著的《戒品》為主，以寂天的《學處集要》為輔。在持戒要領方面，強調「幻化觀」和「自他換」。(3) 在定學方面，重視神通，借神通之力，迅速圓滿福德資糧。(4) 在慧學方面，偏向中觀應成派而兼含自續思想。(5) 貫通大乘顯密二宗 。(6) 重視實踐，廣引百多部經教和論典。5. 《難處釋》含攝了當時印度盛傳之學，更結合了實踐與教理二軌，為西藏佛教提供了最正確的走向。而月稱中觀應成派的學說，能在西藏受到重視，並繼續發展，《難處釋》的引介功不可沒。6. 《難處釋》與宗喀巴根據此論釋撰寫而成的《菩提道次第廣論》，約有六處較明顯的差異。其中最值得注意的一點，就是《廣論》將《難處釋》中作為行菩提心的「增上意樂」，移到「願菩提心」之前，形成了「七因果發心」說。

並列摘要

Atisa's Explanation of Difficult Points in Light on the Path to Awakening (or, in short, Explanation of Difficult Points) is a treatise of the Stages on the Path (lam-rim) genre. It makes easy reading since the emphasis is laid on religious practice, neither strict logical reasoning nor elaborate, profound philosophical systems are dealt with. In order to gain a comprehensive understanding of the text the present paper discusses its editions, the question of authenticity, its special features and impact on Tibetan Buddhism, and those points where Lama Tsongkhapa's Great Stages on the Path differs. It was found that: (1) the edition of the Peking Tanjur is not as reliable as that of the Derge Tanjur; (2) a small portion of the text is probably an interpolation by Nag-tsholo-tsaba based on Atisa's oral explanation; (3) the concept of ＂three types of Trainees with differing capacities＂ was not Atisa's innovation, it can be found already in the Commentary on the Abhidharma-kosa and the Yogacarabhumi; (4) the peculiar features of Explanation of Difficult Points are (a) the special Mahayana refuge on the basis of the general refuge is emphasized, (b) the Bodhisattva precepts are explained primarily in terms of Asanga's Bodhisattvabhumi and secondary in terms of Santideva's Siksasamuccaya, while the actual practice of morality stresses both contemplation of illusionary nature and exchanging oneself with others, (c) the practice of meditation stresses supernatural powers which help to accomplish merits quickly, (d) the presentation of wisdom is inclined towards the Prasangika understanding but contains Svatantrika ideas, too, (e) both the sutra and tantra traditions of the Mahayana are brought together, (f) practice is stressed and more than one hundred scriptures are quoted; (5) encompassing Indian Buddhism as it flourished then, the text offered Tibetan Buddhism the most correct direction through its combination of practice and teaching, it was also a vital factor whichlead to the emphasis on, and later development of, Candrakirti's Prasangika theory in Tibet; (6) there are six instances where Explanation of Difficult Points and Great Stages on the Path clearly differ, the most interesting of which is that Lama Tsongkhapa moves the treatment of ＂superior intention＂ from the section on engaging bodhicitta to the section on aspiring bodhicitta which thus came to constitute ＂the seven instructions of cause and effect＂.