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初期佛教「空之法說及義說」（下）
The Desana and Vibhanga of Sunna in Early Buddhism
摘要
《雜阿含經》多說「無我」少說「空」。老死等緣生法非我、非我所之「大空」，有業報而無作者之「第一義空」；世間空，無常恆、永住、不變易法、我、我所之「空心三昧」；正思惟空、無相、無所有，得滅斷知法之「聖法印知見清淨」；此等甚深空義及空觀早在《相應阿含》之「修多羅」及「記說」部分出現。可是，「聖弟子住無我想，心離我慢，順得涅槃。」仍然是解脫道之主流。由於「無我」之範圍甚深、廣大、難知、難證，透過「空三昧」「空觀」之修習，以達無有「我見、我所見、我慢隨眠」之方法，後來在《中阿含經》及《增一阿含經》裡開展弘傳。大眾部末派傳承下來之《增一阿含經》，留有「以『空』代替『無我』」演變之線索，本文據此推論《增一阿含經》為何以「空」代替「無我」，如何以「空」代替「無我」。初期的佛教《雜阿含經》裡對「無我」之說法，因對機之相異，有時曰：「非是我。」有時曰：「非有我。」；然現代學界因觀點不同，於「五陰無我」引起「五陰非是我」或「五陰非有我」誰是誰非之辯論。如是諍論，於以「空」代替「無我」之《增一阿含經》中並未曾見。《雜阿含經》指出「空三昧」「無相三昧」「無所有三昧」是種種句種種義或種種句一義，略為解釋而已；此等句、義之把握，對空觀之實踐，空義之體會，貪、嗔、癡空之體驗非常重要。本文對此等三三昧／ 三心解脫有關事項，作一些補充說明。《雜阿含經》及《中阿含經》之「空住／行空」，敘述如何相應於空過日常生活，如何應用空觀專精思惟修習，得以行真實、空、不顛倒、漏盡、無漏、無為、心解脫。
關鍵字
無資料並列摘要
The Samyuktagama talks more about anattan and less about sunna. Already traceable in the sutta and vyakarana of Samyuktagama were the very profound meanings of sunna and sunnatanupassana such as the paticcasamuppanna dharmma of aging, death, etc., the mahasunnata of anatta and anattaniya, the paramatthasunna of having kamma and retribution but no doer, the sunna loka, the sunnata-(ceto) samadhi of no permanence, ever-lasting, non-changing dhamma, atman and mama-kara, the ＂ Acariya dhamma mudda nanadassana-visuddhi ＂ of sunnata, animitta, akincana, nirodha pahana-parinna, etc. However, ＂The holy disciples reside in anatta-sanna, achieve abolishment of asmimana and realize nibbana＂ is still the main stream of muttigami magga. Due to the scope of anattan is very deep, very wide, difficult to understand and difficult to realize, the method of arriving no ＂ahamkara, mamamkara and mananusaya＂ through the practice of ＂sunnatasamadhi ＂ and ＂sunnatanupassana＂ is developed and expounded in Majjhimagama and Ekottarikagama later. The Ekottarikagama transmitted by the Terminal School of Mahasanghika retains the trace of the evolution of ＂replacing anattan with sunna ＂. Based on it, this paper investigates why and how the Ekottarikagama used sunna to replace anattan. Because of the difference of audience, the Samyuktagama of early Buddhism referred to anattan as ＂not a soul＂ in one time and ＂without a soul＂ in another time. However, due to the different viewpoints of modern scholars, there arouses a debate of interpreting ＂anattan of panca khanda ＂ as ＂not a soul of panca khanda＂ or ＂without a soul of panca khanda＂. Such disputation has never been found in Ekottarikagama which uses sunna to replace anattan. The Samyuktagama points out that sunnata-samadhi, animitta-samadhi and akincana are nana'ttha nana- vyaajana or eka'ttha vyanjanam nanam, but it explains only briefly. The understanding of such 'ttha and vyanjana, the carrying out of sunnatanupassana, the realization of the meaning of sunna and the experience of the greed, hatred and delusion sunna are very important. This paper has a supplementary explanation on such tayo samadhi/tisso cetovimutti and other relevant items. The sunnata-vihara of Samyuktagama and Majjhimagama describe how to lead daily life by being connected with sunnata, and how to do the devotation of solitude meditation with the application of sunnatanupassana so as to practice yathabhucca, sunnatavakkam, avipallattha, asavanam khayo, anasava, asamkhata and ceto-vimutti.