「捨」之研究──以《阿含經》、《尼科耶》為主

「捨」為佛教修行的重要元素，以多種型態來表現，並且分佈在不同的心所中，這是非常特殊且少見的！本文為「捨」的建構研究，針對《阿含經》與《尼柯耶》考察其類型、生起機轉、狀態、共同特質，以建立其完整面貌。　　研究發現早期經典中「捨」表現在感受、無量心、覺支、觀、禪那五種領域，前四種根源於「觀」生起。中性感受緣捨觸而起，為一種不苦、不樂的感受狀態，然就聖者而言是了知色、聲等無常變異而生起的感受經驗。「捨無量心」起因於業報正見，經思惟「造作者是業的繼承者」發展出對有情既不執著亦不排拒的平等態度。「捨覺支」在定覺支修習圓滿的前提下，從全然地旁觀定心中被激發，並由智慧引導表現出平等觀察的狀態。捨作為「觀」進展的結果，是從無常、苦、無我的觀察而導致寂靜。禪那中的捨是藉由苦、樂、憂、喜的鎮伏而現起。　　「捨」的表現方式雖然多元，但卻共同有著平等、中性的特質，其培育過程是透過避免厭惡、不厭惡來成就，而在巴利經典中常用「觀察」（ajjhupekkhati）來表示其狀態。　　依經典所述重新理解upekṣā漢譯「捨」跟「護」用語的適切性，「護」──監視、監督──從旁觀的角度精準傳達其語意。而梵英辭典所定義“disregard”、“neglect”、“abandon”之意，在漢、巴經文中並未直接指向「捨棄」（梵語tyāga，巴利語cāga），但在修習過程中確實涉及捨棄，如捨棄執取而趣向平等、平衡。

關鍵字

捨；護；平等；阿含經；尼科耶

並列摘要

Upekkhā as a special and rare practice element, express itself in varieties of pattern. It also manifests in different forms of mental factors. This paper aims to investigate the patterns ,status, causative mechanism and common characteristics of upekkhā in the Āgama and Nikāya context. 　According to the earliest texts, upekkhā express itself in five patterns namely vedanā, brahmavihāra, sambojjhaṅg, vipassanā, and jhāna. Vipassanā is the origin of the first four patterns. The equanimity contact is the condition that aids to the arising of neutral feeling, a state of indifference without pleasure or pain, which can happens to noble disciples who have achieved the insight knowledge penetrating through the nature of impermanence in rūpa. The arising of brahmavihārupekkhā is due to the right view which understands that “beings are owners of their deeds” and hence frees oneself from attachment to sentient beings. Upekkhāsambojjhaṅga can arise, after samādhisambojjhaṅga is developed, when one is observing his own concentration and using wisdom to give rise to a mental state of equanimity. Upekkhā as an outcome of progressing vipassanā is the peaceful state beneath the insight to impermanent, suffering, nonself. Upekkhā in jhāna arises through the suppression of dukkha, sukha, domanassa and somanassa. 　While upekkhā manifests in diverse forms, all of them have the characteristics of equality ad neutrality in common. It is cultivated by avoiding the repulsive and non-repulsive, and is often described as “ajjhupekkhati” in the Pali Canon. 　Among the two ancient Chinese translations of upekṣā, “捨”(shě) and “護”(hu), the second, 護──to look at or on, to perceive── better conveys the semantic of upekṣā precisely. Although upekṣā / upekkhā is also defined as “disregard”, “neglect”, “abandon” in Sanskrit dictionaries, it never carries the meaning of tyāga/ cāga in Āgama and Nikāya context. But in the process of developing upekkha, abandonment is involved. For example, one abandons clinging in order to develop equanimity as well as equilibrium of mind.

並列關鍵字

upekkhā ； upekṣ ； ā ； equanimity ； Ā ； gama ； Nikā ； ya

參考文獻

帕奧禪師（2003），《智慧之光》，高雄市：正覺學會。

Mukherjee, Biswadeb. 1995. “A Pre-Buddhist Meditation System and its Early Modifications by Gotama the Bodhisattva ( I ).” Chung-Hwa Buddhist Journal 8, pp. 455-481. 台北市：中華佛學研究所。

───, tran. 2012.The numerical discourses of the Buddha: a translation of the Aṅguttara Nikāya. Boston: Wisdom Publications.

Nāṇamoli, Bhikkhu and Bodhi, Bhikkhu trans. 2001. The middle length discourses of the Buddha: A translation of the Majjhima Nikāya. Oxford: Pali Text Society.

Trenckner, V. ed. 1948. Majjhima-nikāya. London: Pali Text Society.

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「捨」之研究──以《阿含經》、《尼科耶》為主

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