說一切有部的斷惑理論

在部派的思想中，「斷惑論」是非常不容易理解的主題。本稿試著從有部的煩惱架構，「有隨眠心」和斷惑方法等，探究有部的斷惑理論。內文先討論有部對於「煩惱」和「隨眠」的基本立場；進而說明「隨眠是諸有本」的原由和三界五部九十八隨眠的架構。接著從「所緣隨眠」、「相應隨眠」和「有隨眠心」來論述，有部的煩惱理論是建立在有部教學主軸「三世實有」說，和心心所理論中的「心心所相應」說二大原則。最後，從二種「自性斷」和「所緣斷」以及斷惑的四因來討論，世親的「自性斷」說和眾賢的「斷惑當從所緣」說背後的思想理路。進而明白，「離繫必定是已斷惑，斷惑並不一定是已離繫」。「斷」是離繫縛煩惱的「得」（^(按：)自性斷）；「離繫」則是斷緣彼事體（^(按：)相應縛、所緣縛）的煩惱。對於斷惑，世親採取「斷」──「斷除煩惱的繫縛」──之立場；眾賢採「離繫」──令煩惱不再現起──之立場。對於有部而言，「斷除煩惱的繫縛」，是手段，是斷惑的「基本立場」與普遍原理；而成就「離繫得」──令煩惱不再現起，是目標，是斷惑的「最終目的」。

關鍵字

煩惱；隨眠；自性斷；所緣斷；有隨眠心；相應隨眠；所緣隨眠

並列摘要

In the philosophy of early Indian Buddhist schools, ＂the destruction of delusion＂ is a subject that is extremely difficult to understand. This work attempts to explicate the Sarvāstivādin theory of the destruction of delusion by investigating the Sarvāstivādin construct of afflictions, mind possessing dispositions (sānuśaya-citta), and methods used to destroy delusions. This work first discusses the Sarvāstivādin's basic stance on afflictions (kleśa) and dispositions (anuśaya), then explains why dispositions are the foundation of all existence (bhava), and then considers the construct of the ninety eight dispositions in the three realms (tri-dhātu) and five categories (pañca-prakāra). Following that, the work further elucidates ＂being latent by way of apprehended objects＂ (ālaṃbanato'nuśerate) and ＂being latent by way of their association with the mind possessing dispositions (saṃprayogato'nuśerate).＂ That being said, the Sarvāstivādin's theory on afflictions is thus seen as established in their main threads of teaching; in other words the two principles of ＂the actual existence of the three times＂ and ＂the concomitancy between the mind and the mental factors.＂ Finally, there is a discussion of the ＂elimination of self-nature (svabhāvaprahāṇa),＂＂the elimination of apprehended objects (ālamban-prahāṇa),＂ the four causes leading to destruction of delusion, thoughts, and logics in Vasubandhu's ＂elimination of self nature,＂ and Saṃghabhadra's exposition on ＂destruction of delusion through cutting through apprehended objects.＂ It is seen that ＂to have dissociation means to have destroyed delusion,＂ but ＂to have destroyed delusion does not necessarily mean to have dissociation.＂＂Elimination＂ is the gain (prāpti) achieved by having dissociated from afflictions (elimination of self-nature). ＂Dissociation＂ on the other hand is to cut off karmic afflictions for objects (or ＂bonds by way of association with the mind,＂ and ＂bonds by way of their having perceptual objects＂). As for destruction of delusion, Vasubandhu upholds the position of ＂elimination,＂ as in the ＂removing association with afflictions＂ whereas Saṃghabhadra upholds the position of ＂disallowing the arising of afflictions.＂ As far as the Sarvāstivādins are concerned, ＂removing association with afflictions＂ is the means, and is the basic position and universal principle for the destruction of delusion. As for accomplishing the gain of dissociation, which is to disallow the arising of afflictions, it is the end of the means, the ultimate objective for destroying delusions.