在解脫學脈絡下的佛身論－以《攝大乘論》為中心之探討

本文首先主張在宗教解脫學的脈絡下，「神學」一概念應當可以合理地適用到基督宗教以外的宗教傳統。按著提出「超越界與現象界如何聯繫」作為一普遍的神學議題，並探討佛教唯識學主要文獻之一的《攝大乘論》如何回應此一議題。在《攝大乘論》中，這個議題以「無為的法界如何救度有為現象界中的眾生」的形式呈現。本文主張《攝大乘論》對此問題的解決，乃是透過三種佛身的理論。簡言之，以佛的法身作為聯繫法界與眾生的中介。一方面，法身作為菩薩在現象界中修習的結果，因而不超離現象界；另一方面，法身以無分別智正確地認識到法界，因而與法界關聯起來。進一步，由於法身不可聞見，實際教化眾生必須透過受用身與變化身從事，而法身與其他二身之間的關係，等同於無分別智與後得智之間的關係。最後，本文將《攝大乘論》的解脫學架構與基督宗教的「基督論」的解脫學架構作簡單的對比，並以此為結論。

關鍵字

佛教神學；唯識；攝大乘論；法身；法界；無分別智

並列摘要

This paper begins with arguing that within the larger context of soteriology, the notion of ”theology” can be legitimately applied to other religious traditions than Christianity. Following this, I propose that the issue of how the realm of transcendence could relate to the realm of phenomenon can serve as an example of a general theological issue across religious boundaries. I then investigate how this issue is discussed in the Mahāyānasamgraha as a seminal text in the Buddhist Yogācāra tradition. In the Mahāyānasamgraha, the above issue is formulated as the question of how unconditioned Dharma-realm (dharmadhātu) could save the sentient beings in the conditioned world. I argue that the asnwer provided in the Mahāyānasamgraha hinges on its theory of three bodies of the Buddha. In short, the Dharma-body bridges between the Dharma-realm and sentient beings. On the one hand, the Dharma-body is the result of a bodhisattva's enduring practice in the phenomenal world, and hence does not transcend over the phenomenal world; on the other hand, the Dharma-body correctly knows the Dharma-realm through the non-discriminating cognition (nirvikalpa-jñāna), and hence relates to the Dharma-realm. Furthermore, since sentient beings cannot see the Dharma-body, they can be taught only by the Enjoyment-body and the Transformation-body of the Buddha. The relation between the Dharma-body and the other two bodies is identical to the relation between the non-discriminating cognition and the subsequently-acquired cognition (prsthalabdha-jñāna). Finally, this paper ends with a brief comparison between the soteriological scheme in the Mahāyānasamgraha and the scheme reflected in the issue of Christology.