《解深密經》的真理觀

摘要本論文所處理的主要議題是《解深密經》的真理觀，此立足於兩方面之探討：一是將「真理」問題的討論，作為貫穿於整個《解深密經》的核心內容和主要脈絡，重新來理解此經的基本思想和主要結構，此點有別於前人偏重從「唯識學」義理方面，如「三相」、「三無自性性」、「阿賴耶識」、「唯識」等問題的探討中去理解《解深密經》；二是基於《解深密經》所具有之過渡性特點，兼具經典與論典的組織結構，主要思想既受《般若經》的影響同時又被「唯識學派」作為基本經典不斷重新詮釋，來比照分析《解深密經》與《般若》經典及其他唯識學典籍在處理「真理」議題之異同，並由此重新審視「唯識學派」與「中觀學派」的相關爭議。本文除緒論和結論外，共分為五個章節。論文第一章是有關真理問題的探究，此一章為論文進入主題討論的前置性說明與準備工作。共分為三節：第一節簡要概述西方哲學中有關真理問題的討論，包括基本概念的釐清、邏輯理路的推演、問題的反思、以及與本論文之關聯；第二節佛教真理觀的討論，從兩個方面予以簡要說明，一是「四諦」說，以阿含經典為代表，二是「二諦」說，以龍樹的《中論》為代表，由此彰顯佛教在處理真理問題時自身之特色；第三節「唯識學派」真理觀的討論，主要包括《瑜伽師地論•菩薩地》中對「真實義」的探討以及《辨中邊論•真實義品》中如何藉由「三相」說明多種真實。論文第二章是《解深密經》中與真實相關概念之討論，是為基本概念的釐清與理路的貫通。共分為五節：第一至四節分別對應「勝義諦」、「空」、「真如」、「圓成實」四個語詞，說明其基本含義、在其他唯識學典籍中的使用及意涵、《解深密經》中如何說明及所具特色，第五節討論此四者之關係及如何貫通。論文第三章是對〈勝義諦相品〉的解讀，此關聯於諸經主旨之一貫，由「勝義諦」所帶出的經由「止觀」和「波羅蜜多修行」達成解脫覺悟之通路，立足於「諸法」與「法性」間關係的討論。共分為五節：第一至四節分別對應「勝義諦」之「離言、無二相」、「超過尋思所行相」、「超過諸法一異性相」、「遍一切一味相」，第五節討論此四者之關係及如何貫通。論文第四章處理《解深密經》「三法相」系統中的真理觀，此關聯於本經作為「了義經」所打開的第一個通路。共分為三節：第一節分析「三相」和「三無自性性」之基本內涵，以及與之相關的「真實」議題，包括「增益執」與「損減執」、「勝義有」與「世俗有」、「存有論」與「認識論」；第二節分析《解深密經》如何討論「四諦」、「二諦」，以及「四諦」、「二諦」、「三相」間的差別與聯繫，並由此帶出「三時教」、「了義與不了義」、「一乘」的討論。論文第五章處理《解深密經》「識」的體系中的真理觀，此關聯於本經作為「了義經」所打開的第二個通路。共分為四節：第一節討論〈心意識相品〉中「識」的功用、名稱、運轉模式及「如實不見」諸「心相」的論述方式所表達的真理意涵；第二節分析<分別瑜伽品>中「唯識」相關文本及有關真實性的討論；第三節分析「盡所有性」和「如所有性」中所涉及到的與真實相關議題。

關鍵字

真理；勝義諦；三相；三無自性性；唯識

並列摘要

Abstract The subject of this paper is the theory of truth in the Saṃdhinirmocana-sūtra. The concept is based on two aspects of discussions: First is regarding the theory of truth as core content and main thread through Saṃdhinirmocana-sūtra, to reconsider its basic ideas and structure. This concept is different from previous researches which mainly focus on solving issues in sūtra from perspectives of “three characteristics” (trīṇi lakṣaṇāni), “three types of lack of own-being” (tri niḥsvabhāvatā), and “cognition-only” (vijñaptimātra) in Mind-only School. Second is since Saṃdhinirmocana-sūtra has the features of both sūtra and Māṛkās, while its main concept is influenced by Prajñāpāramitā-sūtra, especially the theories of emptiness and ultimate truth, and also developed continuously by Yogācāra School or Mind-only School as a scriptural source, this sūtra therefore has a characteristic of transition. Thus by discussing “the truth”, the common theme of Buddhism, within Saṃdhinirmocana-sūtra, dispute between Mind-only School and Mādhyamika School could be re-examined. In addition to introduction and conclusion, this paper consists of five chapters: The first chapter is the initial discussion of the theory of truth, which introduces the background of this paper. There are three parts in the first chapter: first of all, it is a brief overview of Western philosophy's discussion of truth, “what is truth”, “how could we know the truth”, “how many theories of truth are there”, “what is the problem of them”, and so on. Second, the theory of truth in the Buddhism is expounded from both the theory of “four noble truths” (catvāri ārya-satya) and the theory of “two truths” (dvi satya), by using the text of Āgama, Abhidharma Mahāvibhāṣā Śāstra, and Mūlamadhyamakakārikā. Third, the theory of truth in the Yogācāra School is expounded from both the theory in the Yogācāra-bhūmi-śāstra and the theory of Madhyânta-vibhāga. The second chapter is the discussion of concepts about the truth in Saṃdhinirmocana-sūtra. Four concepts are discussed, including “ultimate truth” (paramārtha-satya), “emptiness” (śūnyatā), “suchness” (tathatā), and “the thoroughly established” (pariniṣpanna). Each of the four concepts is demonstrated in three aspects: “the meaning of the concept”, “understanding of the concept when used in context of Mind-only School”, and “understanding of the concept when used in Saṃdhinirmocana-sūtra”. At last, the relationship of these concepts is discussed. The third chapter is the discussion of the characters of ultimate truth. In this chapter, an interpretation is illustrated to help understanding the meaning of the second chapter of Saṃdhinirmocana-sūtra. There are four parts in the chapter, each of which relate to the context of the questions from one Bodhisattva, which are: “the character of ultimate is inexpressible and non-dual”, “the character of ultimate transcends the sphere of argumentation”, “the character of ultimate transcends difference and non-difference” and “the character of ultimate is everywhere of one taste”. The forth chapter is the discussion of the theory of truth about “dharma” in Saṃdhinirmocana-sūtra. There are two parts in the chapter: the first is about “three characteristics of phenomena” (trīṇi lakṣaṇāni) and “three types of lack of own-being of phenomena” (tri niḥsvabhāvatā) in the sūtra, including their meanings are, and how they express the truth. And the second is about three different theories of truth in the sūtra, “four noble truths”, “two truths” and “three characteristics of phenomena”, “how could they be established in the same sūtra”, and “what are the relationship of the three different theories of truth”. “The three wheels of doctrine” turned by the Bhagavan and “the theory of one vehicle” is also be discussed in the second part. The fifth chapter is the discussion of the theory of truth about “consciousness”（vijñāna）in Saṃdhinirmocana-sūtra. There are three parts in this chapter, first is about the mind, thought and consciousness in the third chapter of the sūtra, “what they are”, “how could we understand their meanings and the mode of their operations”, “should the third chapter be thought as conventional truth”, etc. The second part is the discussion of “cognition-only” (vijñaptimātra) in the sixth chapter of the sūtra. The third part discusses the “what exists relatively” (yāvadbhāvikatā) and “what exists in fact” (yathāvadbhāvikatā) in the sixth chapter of the sūtra and in other contexts of Mind-only School.

並列關鍵字

truth ； ultimate truth (paramārtha-satya) ； cognition-only (vijñaptimātra) ； three characteristics (trīṇi lakṣaṇāni) ； three types of lack of own-being (tri niḥsvabhāvatā)

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吳汝鈞，《佛學研究方法論》，臺北 : 臺灣學生， 2006

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蔡耀明，〈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》，n17（2012）:3-33

國際替代計量

《解深密經》的真理觀

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