《大法鼓經》以如來藏視角為導向的大般涅槃

本文解明《大法鼓經》如何藉由如來藏視角，建構起一套學說來導引眾生趨向大般涅槃。透過如來藏視角觀，帶出的是一切眾生根本的清淨光明之狀態等同無異於如來的覺悟之清淨光明。據此，可用以解析《大法鼓經》中的「眾生」、「如來藏」、「大般涅槃」此三個關鍵概念，梳理本經以此為重點搭建起的如來藏學理，以及把握如來藏學理的解脫學（soteriology）之論理脈絡。順著此一脈絡，有助於展開如來藏學理之縱深與寬廣。縱深方面，可穿透煩惱染污的外表而切入因緣法則深處之清淨、光明，藉此解開眾生生死流變且相續推動之理則。寬廣方面，可從眾生、如來等無差別而切入大般涅槃之平等、廣博，由此攤開究竟解脫之道理乃運作為廣大且無所區隔。藉由如此的分析程序，不僅可呈現出《大法鼓經》如來藏學理之風貌，亦可貢獻於生命哲學之相關研究。《大法鼓經》具有諸多思考素材可供吾人研究如來藏學理的結構。其中，關於「有／無」、「常／無常」，「我／無我」等語彙如何分別應用在眾生與如來，進而演繹為思維正確之觀念，有非常深刻且豐富的論述。此外，該經提供一套從認知活動、日常應用到趨近實相的實踐哲學，有利於動態理解、反思如來藏學理對於眾生乃至如來的大般涅槃之界說。不過，漢譯《大法鼓經》的用句遣詞偶有晦澀、歧義之處，容易產生混淆的理解。因此，本文亦有參考藏譯的《大法鼓經》進行輔助理解，藉以把握經典之語境。

關鍵字

如來常住；法身；一乘；安慰說者；不可說

並列摘要

This paper explains how Mahā-bherī-hāraka-parivarta, through the perspective of tathāgata-garbha, constructs a set of doctrines to guide sentient beings toward mahā-parinirvāṇa. According to the perspective of tathāgata-garbha, the state of tathāgata’s enlightenment is purely luminous, and so all sentient beings are. Following this perspective, we can sort out the doctrine of tathāgata-garbha in this sutra, with analyzing the three key concepts of “sentient beings,” “tathāgata-garbha,” and “mahā-parinirvāṇa”, and further clarify the soteriological meaning within the tathāgata-garbha doctrine. The consequence will help to develop the depth and breadth of tathāgata-garbha doctrine. In terms of depth, it would penetrate the corrupted appearance of kleśa and reach the profound, pure illumination of the law of pratītya-samutpāda, so as to unravel the truth of all sentient beings that are falling under saṃsāra. In terms of breadth, one can understand the breadth of the mahā-parinirvāṇa by means of truly aware the equlity between sentient beings and tathāgata, and thus spreading out the truth that the mahā-parinirvāṇa operates in a indistinguishable manner. In consequence, the Mahā-bherī-hāraka-parivarta not only shows us a completed doctrine of tathāgata-garbha, but also contribute to the study of the philosophy of life. Mahā-bherī-hāraka-parivarta has many inspiring sources for us to study the structure of Tathāgata-garbha doctrine. There are very profound and rich discussions on how the terms "existence/absence," "constant/impermanent," and "I/non-self" are respectively applied to sentient beings and the Buddha, and then interpreted to the correct understood concepts. In addition, the sutra provides a philosophy of practice from cognitive activities in daily applications to reality, which is benefit to dynamic thinking and reflection on the definition of sentient beings and even Tathāgata’s Mahā-parinirvāṇa in Tathāgata-garbha doctrine. However, the Chinese translation of Mahā-bherī-hāraka-parivarta is sometimes vague and ambiguous, which may lead to confusion. Therefore, this paper also makes reference to the Tibetan translation of the Mahā-bherī-hāraka-parivarta in order to grasp the context of the text.