《大般涅槃經》的中道佛性理論

A Theory of the Buddha-Nature of the Middle Way of the Mahāparinirvāṇasūtra

林真合(Jen-Her Lin)

指導教授 ： 蔡耀明

國立臺灣大學/文學院/哲學研究所/博士(2014年)

https://doi.org/10.6342/NTU.2014.03109

摘要

研究主題《大般涅槃經》的中道佛性理論，主要聚焦於論述中道佛性當是《大般涅槃經》的主軸佛性論。主軸之義說明整部經至始至終皆環繞著以中道述說佛性義。展開論述研究主題延伸出待處理之議題，諸如：中道佛性之意涵？中道佛性與《大般涅槃經》的重要義理之間的關連理路為何？中道佛性為《大般涅槃經》主軸佛性論之理由何在？
本文論述架構分成七章：第一章緒論，說明本文研究背景、目的，研究進路與方法，述說各章要旨。第二章從《大般涅槃經》的傳譯文獻爬梳出證據支持曇無讖所譯的四十卷《大般涅槃經》有完整梵文本。除此之外，述說《大般涅槃經》重要之義理一佛乘、如來常住、常樂我淨與一切眾生悉有佛性，此等重要義理與中道或中道佛性之關連理路。第三章至第五章展開中道之義理內涵論述佛性義，亦即從緣起、第一義空與雙非雙即論述佛性義。第六章論述《大般涅槃經》之佛性義至始至終皆不離中道，亦即述說中道佛性當是《大般涅槃經》之主軸佛性義。第七章總結本文之論述，列出研究發現、創見與貢獻，並展望未來相關之研究。
研究發現：從記載「北本」《大般涅槃經》之文獻，發現曇無讖所翻譯《大般涅槃經》曾經對照過當時其所見到之完整梵文版本，且說「北本」《大般涅槃經》重要義理宗旨皆齊備，唯獨之差異在於廣略而已。如此則說明「北本」《大般涅槃經》是同一部經，並非不同經拼湊而成。既是同一部經，前後理論當是一致，故不存在一闡提與佛性義歧義之問題。此發現呼應本文之研究成果。
研究成果之創見與貢獻：佛性本藴涵無量無邊之法義，但眾生因無明煩惱層層遮蔽而不知見之。因此，眾生知見佛性，需藉由修行實踐圓滿徹底顯發佛性之如來所證得佛性之無量法義，以顯現自身之佛性。中道能闡發諸法之真實義，此亦說明佛性當透過中道顯發其內涵。諸法實相、緣起、第一義空、大涅槃、佛等究竟法義皆蘊含雙非與雙即中道之義，如此則說明中道貫通諸法實相、緣起、第一義空、大涅槃與佛等究竟法義。從中道論述佛性，亦意味著從諸法實相、緣起、第一義空、大涅槃與佛等諸法究竟義論述佛性。因此，不存在從緣起或第一義空或中道等論述佛性義何者為正解之爭議，因為法義間圓融無礙暢通無阻，不論從何法義解說佛性皆是正解。此外，佛性本來就蘊含此等無量法義，不論從哪一法義入手，究竟通往佛性。不過本文以中道佛性為《大般涅槃經》主軸佛性論，主軸之義說明中道適切闡釋諸法真實義，亦適切帶出佛性真實義，佛陀因而以中道闡述佛性義，如此能適切帶出佛性義，且不落入所有概念之爭議，亦能將諸法藴涵中道義一並帶出佛性因中道法義之展開而隨著展開佛性之法義內涵。

關鍵字

中道佛性 ； 中道 ； 佛性 ； 緣起 ； 第一義空 ； 雙非雙即 ； 《大般涅槃經》一闡提

並列摘要

The subject matter of this dissertation is the Buddha nature theory of the middle way in the Mahāparinirvāṇasūtra. The discussion of this dissertation focuses on the Buddha nature theory of the middle way, and the Buddha nature theory of the middle way is the main axis of the Mahāparinirvāṇasūtra in the sense that the Buddha nature theory is in terms of the middle way from the beginning to the end. The exploration expands to discussion of some of the significant issues. For example: What is the meaning of the Buddha nature of the middle way? What is the correlation of the Buddha nature of the middle way and the important dharma of the Mahāparinirvāṇasūtra? What is the reason that the Buddha nature of the middle way is the main axis of the Buddha nature theory of the Mahāparinirvāṇasūtra?
This dissertation is divided into seven chapters: The first chapter is the introduction, which explains the research background, purpose, research approach and method, and states the gist of each chapter. The second chapter looks for evidence from the Chinese translation of the Mahāparinirvāṇasūtra to support that the forty volumes Mahāparinirvāṇasūtra, translated by DharmarakSa, has a more complete Sanskrit version. In addition, it describes the important dharma of the Mahāparinirvāṇasūtra, such as one Buddha vehicle, the eternal tathāgata, eternity-bliss-personality-purity, that all sentient beings have Buddha nature, the relationship between these important dharma and the middle way or the Buddha nature of the middle way. Chapters three to five discuss the meaning of the Buddha nature by way of expanding the meaning of the middle way, which are: the conditioned co-arising, the highest emptiness, non-duality and non-separation. The sixth chapter discusses that the meaning of Buddha nature of the Mahāparinirvāṇasūtra does not leave from the middle way from the very beginning to the end. The seventh chapter concludes the dissertation, by listing the research findings, originality, contribution, and the prospect for future related studies.
The main findings of the study can be summarized as follows: From the records of the literature of ‘The North’ Mahāparinirvāṇasūtra, it is found that when Dharmarakṣa translated the Mahāparinirvāṇasūtra, he had compared it with the more complete Sanskrit version, and said the important meaning of the dharma of ‘The North’ Mahāparinirvāṇasūtra are complete, and the only difference lies in their complexity, indicating that the ‘The North’ Mahāparinirvāṇasūtra is a unified sutra, not a patchwork of different sutras. Being the same sutra, its theory is consistent. Therefore, there is no the discrepancy between the Buddha nature and the Buddha nature of icchantika.
The originalities and contributions of the research results: Buddha nature contains the limitless dharma. However, sentient beings do not see it due to their ignorance and defilements. Therefore, sentient beings see the Buddha nature and show the Buddha nature through the immeasurable Dharma of the Buddha nature taught by Buddha, who wholly completely practiced and manifested the Buddha nature and gained the immeasurable Dharma of the Buddha nature. The middle way can elucidate the real meaning of all dharma, which also indicates that the connotation of the Buddha nature should be manifested through the middle way. These exact Dharma, including the reality of all dharma, the conditioned co-arising, the highest emptiness, mahā-parinirvāṇa, Buddha, etc. contain the non-duality and non-separation of the middle way, which indicates that the middle way contains a thorough knowledge of these exact Dharma. Therefore, discoursing the Buddha nature from the middle way also means discoursing the Buddha nature from these exact Dharma such as the reality of all dharma, the conditioned co-arising, the highest emptiness, mahā-parinirvāṇa, Buddha and so on.
Therefore, it is not a problem concerning that which one is the correct understanding, from the conditioned co-arising or the highest emptiness or the middle way, of the meaning of the Buddha nature, because all dharma are in perfect harmony among all differences and unhindered, unimpeded, unobstructed-harmony. In spite of the difference in interpretation, every interpretation from which one Buddha dharma interprets the Buddha nature is to some extent correct.
In addition, because the Buddha nature originally contains limitless dharma, all interpretations will lead to the Buddha nature. However, this dissertation bases on the Buddha nature of the middle way as the main axis Buddha nature theory of the Mahāparinirvāṇasūtra, which means the middle way appropriately interprets the real meaning of all dharma, and appropriately brings out the real meaning of the Buddha nature, thus the Buddha explains the meaning of the Buddha nature through the middle way, and Buddha can appropriately bring out the meaning of the Buddha nature, without falling into the controversy of all concepts. In this way the implied middle way of all dharma can also be brought out the Buddha nature through the expansion of the middle way with the expansion of the Buddha nature.

並列關鍵字

the Buddha-nature of the middle way ； middle way ； Buddha-nature ； conditioned co-arising ； highest emptiness ； non-duality and non-separation ； Mahaparinirvāṇasūtra ； icchantika

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