梵、藏《大乘莊嚴經論．發心品》注疏之研究

A Study on the Sanskrit and Tibetan Versions of Commentary on the "Cittotpādādhikāra" Chapter of the Mahāyānasūtrālaṁkāra

釋圓修(Yuan-Shaio Shi)

指導教授 ： 廖本聖

法鼓文理學院/佛教學院/佛教學系/碩士(2011年)

https://doi.org/10.6819/DILA.2011.00005

摘要

「發心」是大乘行者的重要課題。在諸多文獻，或近代學者的用語當中，常可見到很多發心的詞組，如發善心、發惡心、發平等心、發慈悲心等等，皆可簡說為發心，即凡發善、惡、無記等心，皆可稱為發心，而發心並不等於發菩提心。梵文cittotpāda是發起心的意思，而發起之心有善、惡、無記之別，若生起菩提心，就稱之為發菩提心。根據《現觀莊嚴論》（以下簡稱《現觀》）的「發心為利他，欲正等菩提」（第一品），發心是與五別境心所之一的「欲樂」）心所相應的第六意識心王，也就是一種想利他而希求無上菩提的心。《大乘莊嚴經論》（以下簡稱《莊嚴經論》）〈發心品〉第一頌的長行就提到由思無上菩提及利益有情，而發菩提心。在《莊嚴經論•發心品》中所宣說的發心是指發菩提心，本品中談論的發心種類有世俗菩提心、勝義菩提心兩個。以修行的次第而言，凡夫必須先從修世俗菩提心，而不斷地增長福智二資糧，待具足了二資糧之後，而從四善根之世第一法（即大乘加行道之世第一法）入正性離生（即大乘見道）時，所生起的發心即是勝義菩提心。在《安慧疏．發心品》中，也說到：「獲得第一地時，產生勝義菩提心」。因此，無疑地，初地以下的發心是所謂的世俗菩提心，初地（含）以上，即是名為勝義發心。《莊嚴經論》是彌勒五論之一，也是唯識學派的重要典籍之一。在《莊嚴經論》中，其〈發心品〉的前一品為〈種姓品〉，後一品是為〈二利品〉，以其前後品的排序來看，發心的前因是種姓；發心的所緣是以二利為緣。

關鍵字

大乘莊嚴經論 ； 發心 ； 世俗發心 ； 勝義發心 ； 種姓 ； 能取 ； 所取 ； 無分別智

並列摘要

“Production of mind” is an important topic for the practitioner of the great vehicle. In many literatures, and in modern scholarship as well, we see many compound words made with production of mind. For instance, the production of mind of goodness, the production of mind of evil, the production of mind of equality, the production of mind of charity, and so forth. All this phraseology is production of mind in short. In Sanskrit, the word cittotpāda means arising mind. Arising mind could be good, evil, or neutral. If a person arouses bodhicitta, that is called the production of bodhicitta. The Abhisamayālamkāra (Ornament for Clear Knowledge), mentions that arousing the mind to bodhicitta is to benefit sentient beings. Production of mind is a mind of the six consciousness, which is accompanied by the mental functions of desire, which is one of the five separate realms（五別境）. Bodhicitta is a citta （main mind, 心王）combined with mental factors (caitta, 心所). In the cittotpādādhikāra of the Mahāyānasūtrālaṁkāra (Treatise on the Scripture of Adorning the Great Vehicle), in the first stanza, it mentions that the arousal of bodhicitta is due to the desire to attain unsurpassed bodhi for benefit sentient beings.
In the cittotpādādhikāra of the Mahāyānasūtrālaṁkāra it is stated that the production of mind means to arouse bodhicitta. This chapter mentions two kinds of bodhicitta: one is common bodhicitta, the other is real bodhicitta. The order of cultivation is that an ordinary person must cultivate common bodhicitta first, then increases compassion and wisdom constantly. When such a person obtains enough compassion and wisdom, following the highest mundane dharma of four good roots (That is the highest mundane dharma of the path of initial application of the Great Vehicle) he or she enters the path of seeing of the Great Vehicle. At that time, the person arouses bodhicitta, which is then called real bodhicitta. In the cittotpādādhikāra of Sthiramati’s commentary it is stated, “When one attains the first ground, one will produce real bodhicitta. Therefore, unquestionably before the first ground, the production of mind is so-called common bodhicitta. After the first ground (including first ground), it is be called real bodhicitta.” In the Mahāyānasūtrālaṁkāra by Maitreya, one of the important commentaries in Mind-only school, the early chapter on cittotpādādhikāra is gotrādhikāra, the later chapter on cittotpādādhikāra is pratipattyadhikāra. According to that order of chapters, the cause of the production of mind is lineage (gotra), and the object of the production of mind is the two kinds of benefits to others.

並列關鍵字

yā ； nasū ； trā ； laṁ ； kā ； ra ； cittotpā ； dā ； gotra ； The cognizing subject ； The cognized object ； The non-discriminating wisdom

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