《雜阿含經》的「涅槃觀」是一種玄秘主義嗎？

對世間確實情形的探究，須憑藉經驗材料之內容，根據經驗內容的不同，可分類出一類稱為玄秘經驗者。玄秘經驗有別於一般日常經驗並且相對稀有，但仍見於世界許多文化及學說系統中，似乎不容直接忽視。而廣義來說，關於此類經驗的研究，便稱為玄秘主義。而在哲學學門，所關心的莫過於此類經驗能提供或影響思想的理據何在。　　在佛教系統中，許多解釋世界的觀念及藉由修行而達致的成果，都能當成玄秘主義研究的材料。學界的研究中，W. T. Stace的研究目標清楚，研究架構完整，並有一定的研究成果。但其研究方法以及對佛教材料的解讀或詮釋似乎有待商榷，研究方法上，由於起因無關原則，而必須迂迴地說明玄秘經驗的可靠度；材料解讀上，對佛教的涅槃、空、非我等概念的解析也是不適切的。　　本文主要根據《雜阿含經》，從佛教對眾生與世間的觀看與分析著手，進而帶出幾個佛教的主要觀念，包括緣起、無常、空、不二等。以此作為先備工作，搭配經典中對涅槃的界說與講述，形成整套佛教的涅槃觀，導向涅槃的條理為：藉由觀察事物、現象的緣起無常，進而知道如何好好地面對種種感受，而不生起貪、瞋、癡等心態表現，由此而不生起種種煩惱，如此的情況便稱為涅槃。　　接著，藉由對Stace研究內容的批判，期望從中尋求更適切的研究態度與方向。由於玄秘主義研究時常涉及跨學說系統的比較或參照，學者應先盡量避免成見地探究個別學說系統的內容，再以此為基礎，嘗試跨學說的研究。本文也將以「不二」觀念回應《雜阿含經》的「涅槃觀」與玄秘主義的關聯。

關鍵字

緣起；眾生；世間；涅槃；玄秘主義；史泰司

並列摘要

In order to inquiry reality of the lifeworlds, we have to rely on the content of experience. Depending on the content of experience , can be classified out of a class called mystical experience. Unlike ordinary daily experience, mystical experience are relatively rare. It still found in many cultures or theories though. It seems that we shouldn't ignore mystical experience. In a broad sense, research on such experiences could be called mysticism. In the philosophical discipline, especially concern on how mystical experiences can provide ideas or knowledge. In Buddism, many ideas and achievements can be saw as the research materials of mysticism. W. T. Stace show a all-round research. But its research methods and interpretation of Buddhism Sūtra seems questionable. Due to the principle of causal indifference, It's hard to justify the reliability of mystical experience. Besides, Its interpretation of Nirvāṇa, empty and non-self are inadequate. This paper will start on the view of sentient beings and lifeworlds in Saṃyuktāgama-Sūtra, and then bring out main ideas of Buddhism, including dependent co-arising, impermanence, empty, non-duality and middle way. And then explain and discuss the perspective on Nirvāṇa in Saṃyuktāgama-Sūtra. By observing the co-arising and impermanence of Dharma, one will know how to face all sorts of feelings, then achieve destruction of lust, hatred and delusion, this is called Nirvāṇa. And then, by the critique of Stace, seek a more appropriate attitude and direction of research. Because the research of mysticism often involves comparing different culture's theories, scholars should try to avoid prejudices to explore the individual theory first. And base on this, start to handle multiple cultural theories. Besides, this paper will use the idea of non-duality to reply the topic.

並列關鍵字

dependent co-arising ； sentient beings ； lifeworlds ； Nirvāṇa ； mysticism ； W. T. Stace

參考文獻

黃薏文〈以佛教《雜阿含經》的基本觀點解消休謨的個人同一性問題〉，台北：國立臺灣大學哲學研究所碩士論文，2010。

---〈以《雜阿含經》為依據探討「解開而認知世人」與「出離而超脫人世」在條理的一貫〉，《東海哲學研究集刊》第十七輯，台中縣：東海大學哲學研究所，2012.07，頁3-33。

---〈禪修為著眼的眾生觀：以《華嚴經．十定品》為依據〉，《華嚴學報》，臺北：華嚴學術中心，第3期，2012.09，頁31-67。

Dupre, Louis 《人的宗敎向度》，傅佩榮譯，譯自The Other Dimension: A Search for the Meaning of Religious Attitudes, 台北縣：立緒文化，2006.03.

James , William 《宗教經驗之種種》，蔡怡佳、劉宏信譯，譯自 The Varieties of Religious Experience, 台北縣：立緒文化，2001.

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《雜阿含經》的「涅槃觀」是一種玄秘主義嗎？

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