從佛法的觀點帶出生命之意義──以《雜阿含經》與《大寶積經》為主要依據

Buddhist Approach to the Meaning of Life -- According to the Saṃyuktāgama-Sūtra and Mahā-ratna-kūṭa-Sūtra

王美瑤(MEI-YAO WANG)

指導教授 ： 蔡耀明

國立臺灣大學/文學院/哲學研究所/碩士(2014年)

https://doi.org/10.6342/NTU.2014.00162

摘要

生命之意義此一課題從古至今一直是一個重要的且不斷被探究的課題。重要在於，此課題探究的是生命根本而核心的問題：「為什麼要活在世上？」以及此問題伴隨而來的諸多問題。這些都是活著根本上會遇到的問題，因此這個探究會不斷地進行。
然而，透過回顧許多相關文獻，大部分在談生命的意義之課題，通常對於「意義」此一問題在問甚麼這樣的問題欠缺深入的、後設的反思與界說，以至於討論出來的生命意義經常與「價值」、「成就」等其它概念混為一談。本篇論文，透過分析「生命之意義」此一課題被提問出來的目的，最主要是希望能引領生命並提供未來生命的方向與方式。本論文將「意義」界說為：把事情解開萃取而與世界或其人事物關聯，進而編織進未來，使生命導向目標方向的動態過程。也就是，透過此一解開而關聯、編織的過程，某事物的意義便被彰顯了。由此，生命的意義指的是，這輩子活著所做所為與世界以及未來的關係與影響。因此，透過生命意義之反思，可以了解到目前生命何以變得如此，也能知道如果要朝著理想目標該怎麼做，這正是大家探尋生命的意義的目的。
然而，生命世界的運作有其規則與道理，意義之萃取與編織也非大家可以任意認定，因此，並不會成為相對主義、眾說紛紜的情形。佛教對於生命世界運作，有其深刻的觀察與了解，在佛教稱之為實相，也就是確實怎麼回事。透過深刻之觀察，了知世界的一切都在無常之流當中，由因緣條件推動，以心路歷程為貫穿生命歷程的主軸。若不對此加以觀察、了解、反思，而只是照著社會的習慣、本能喜好去活，則其所編織出來的生命，即使想努力朝向所謂的快樂幸福，卻因為不了解生命世界之運作，而努力在錯誤的事情上，或用錯誤的方式努力，因而大部分的努力仍會被無常之流沖刷殆盡，而只能被動地由世界之運作將生命之意義透發為「苦」。這是一般世人不加檢視生命，其所透發的生命意義。
區別於此，佛教提供兩條可以彰顯不同意義的生命道路。一是解脫道，由了知道世界是無常因緣而生，根本上是空性而清淨、寂靜的。因此，透過修行，便將生命的情形轉換成根本上一貫清淨、寂靜的情形，而使生命之意義轉而成為清淨、寂靜。另一條為菩提道，一樣了知世界是空性因緣生的，就連所謂的自己也是，而打通苦樂之感受，只是關注在因緣的流轉變化。由此，將無盡的生命歷程轉換為無盡的修行歷程，而將因緣打造成為最圓滿高超的覺悟，並用以度化眾生。菩提道修行者之生命意義便轉變成為無限的開展與成就，以及救度眾生。

關鍵字

生命 ； 意義 ； 佛教 ； 解脫道 ； 菩提道

並列摘要

Since the ancient times, the meaning of life is an important topic which has been continuously discussed. Its importance comes from the inquiry into why sentient beings should live, which is a core question of life. As long as there is life, this question will not go away.
Concerning about the meaning of life, quite a lot of articles lack strict examination of the concept of “meaning” and what the concept of “meaning” really asks. As a consequence, many discussions mix up the concept of meaning with other concepts such as “value” or “achievement.”
In this thesis, through reflecting on the purpose of this very question, we can ascertain what meaning is asking. In order to understand our life and want to know how to guide our future life, the issue of the meaning of life is raised. So the concept of “meaning” is defined as follows: deconstructing things and abstracting the factors, making these factors connected with the world, and consciously adding the elements into future. That is to say, by this cognitive process, meaning shows forth. Through reflecting on the deeds we did and encountering our life in this way, we can understand the present life and also know how to lead our future life.
However, the living world has operating mechanisms, so people cannot think just by their imagination. Therefore, what is the meaning of life will not become some sort of relativism. Buddhism has a complete worldview through the subtle observations indicating that everything emerges in the world is in the process of impermanence and is driven by causes and conditions. If ordinary people do not reflect on life this way, they may mislead their life goal and use the wrong method to achieve their goal. So the efforts will be washed away by the impermanent flow and continuous reincarnation. In this vein, the meaning of life only remains suffering.
As distinct from ordinary meaning of life, Buddhism provides two other life paths. The first one is the path to liberation, which understands the reality of living world as empty of its own being. Through meditation and practices, a practitioner of the path to liberation may transform life into peace and quietude, and the meaning of life becomes peace and quietude. The other one is the path to Supreme Enlightenment, along which practicers penetrate the world through observing related causes and conditions. They transform endless lifetime into endless practices, and achieve perfection. Through this way of spiritual cultivation, the meaning of life consists in practices and liberating sentient beings.

並列關鍵字

life ； meaning ； Buddhism ； the path to liberation ； the path to Supreme Enlightenment

參考文獻

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栗筱雯 譯，《在天堂遇見的五個人》(台北：大塊文化)，2004。

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蔡耀明，〈生命與生命哲學：界說與釐清〉，《臺灣大學哲學論評》第35期（2008 年3月），頁155- 190。