由尼柯耶論喬達摩成佛之道

Gotama Becomes the Buddha: A Study in Nikaya Traditions

穆克紀(Biswadeb Mukherjee)

《中華佛學學報》 15期 (2002/07) Pp. 497-512

https://doi.org/10.6986/CHBJ.200207.0497

摘要

此次演講主要探討有關喬答摩成佛之道上的幾個問題。首先，根據尼柯耶，可以確定喬答摩修四禪。其次，「我」和「現法涅槃」並未出現在喬達摩修四禪的敘述中。接著討論的是達到初禪後的精神體驗。依據《梵網經》巴利原文的語法分析，達到初禪之後並不是住於初禪，因為「初禪」只是一個名相，代表一連串心理狀態。綜合《梵網經》和《布喻經》的敘述，由於禪修者刻意捨離了渴欲的對象與不善的心理狀態，有尋、伺、淨信、歡悅、喜、身輕安、樂等心理狀態自然地次第升起，最後止於三摩地。禪修者能在三摩地中持續一段時間，也就是安住於三摩地。此時心中對於感受完全沒有任何思惟憶念，因此沒有自我意識的束縛，這或許是喬達摩把「我」一詞從他禪修的敘述中剔除的原因。達二、三、四禪後，一樣會住於三摩地。然而，因為有擾動定境的因素，四禪以下只能暫住於三摩地。這些因素在初禪、二禪、三禪分別為尋伺、喜、樂。住於第四禪的三摩地，沒有擾亂定境的因素，所以是穩固的，沒有自我意識的約束，沒有覺受的影響，禪修者達到高度禪定，並且正念具足。此時才有可能獲得真正客觀的知識，毋需藉助邏輯思考。喬達摩達四禪住於三摩地時，依次如實知自己的過去世、眾生的過去世、苦樂生死輪轉無盡，最後得「漏盡智（asrava-ksaya-jnana）」，亦即有關除滅三種有漏的智慧。然而證得漏盡智菩提並不等同於證涅槃，因為還有想蘊會干擾定境。為了要住於定境不受干擾，喬達摩另外修無色定，最後達到滅想受定，止息了一切受蘊，並且把想蘊降低至不足以干擾定境的程度，這個境界最接近涅槃的狀態，這是禪修者在此世間可以經歷到的涅槃。在達滅受想定之後， 喬達摩便自稱為「如來（Tathagata）」。

關鍵字

初禪 ； 無上現法涅槃 ； 三摩地 ； 漏盡智 ； 如來 ； 我

並列摘要

The main concern of this speech is certain problems about the path whichGotama followed to become Tathagata. First, according to the Nikayas, Gotamasurely practiced the 4 jhanas. In Gotama's version of the 4 jhanas in the Nikayas there is no mention of ＂atta＂ and ＂Parama-dittha-dhamma-nibbana＂. Thenext problem is about the spiritual experience after the attainment of the firstjhana. With the analysis of the Brahmajala-sutta in Pali, after the attainmentof the first jhana, one does not abide in the first jhana, for ＂the first jhana＂is a mere name for a series of mental elements. According to Brahmajala-sutta and Vatthupama-sutta, due to the meditator's intentional separation from theobject of desire and inexpedient mental elements, such mental elements asinitial and sustained judgemental deliberations (vitakka and vicara), pasada(confidence), pamojja (glad), piti (joy), passaddhi (physical tranquility), andsukha (happiness) naturally arise one after another and end with the arising of samadhi (mental concentration). The meditator is able to remain conscious ofsamadhi for some time, which situation is indicated by the statement ＂he abides(viharati)＂ (in ＂samadhi＂). The thoughts of all feelings are absent from themind of the meditator, and therefore there is no awareness of ＂I＂. So it isquite possible that Gotama dropped the term ＂atta＂ from his description of the 4 jhanas. After the attainment of the other three jhanas, the meditator wasabiding in samadhi. But because of someagitative elements Gotama could not abide in samadhi for long until theattainment of the fourth jhana. The most agitative elements in the first threejhanas are vitakka and vicara, piti, and sukha respectively. Without anydisturbing element, samadhi after the fourth jhana is stable and the meditator'smind is free from any feeling and ＂I-consciousness＂. It is then that it ispossible for him to gain truly objective knowledge with no aid of any logicalthinking. Gotama gained in order the truly objective knowledge of his own pastlives, the past lives of others and the endless cycle of birth and death, andthe asrava-ksaya-jnana (the wisdom regarding the destruction of the asravas).The realisation of asrava-ksaya-jnana is, however, different from therealisation of nibbana, for in former case the faculty of perception remainsintact and disturbs the calmness in samadhi. To experience the undisturbedcalmness Gotama next followed the arupyasamapattis (the attainment offormlessness) and finally attained the state of the sannavedayita- nirodha (thecessation of perception and feeling), which is the closest possibleapproximation to the actual nibbana. After the attainment of thesannavedayita- nirodha, Gotama declared himself to be the Tathagata.

並列關鍵字

the first jhana ； Parama-dittha-dhamma-nibbanavadins/PDN ； samadi ； asrava-ksaya-jnana ； Tathagata ； atta