如理作意之研究──從早期經典到有部論書

「如理作意」是修行至關重要的元素。學者對於它的功能範圍界定不同——僅是思惟、抉擇，或兼具禪修的層面；且緣於《俱舍論》中只出現一筆如理作意，故本文針對早期經典與有部論書以探討如理作意的意義、概念與作用等，並說明其如何轉化存在於有部教義中。在早期經典的部分，以《一切漏經》、《一切漏經注》作為探究如理作意的切入點，輔以契經說明相關研究的議題。以此為基礎，轉向有部論書，並藉由《阿毘達麿俱舍論》揭示如理作意在有部論書的作用。在早期經典中，yoniso manasikāra 譯為「如理作意」或「正思惟」，研究發現譯為「如理作意」或許比「正思惟」更為貼近其功能與作用。在《一切漏經》中所示之「如理作意」與「如理思擇」，雖有相同的作意或思惟的理則，但如理作意所包含的層面較廣，其含攝如理思擇的面向，且依《一切漏經注》直接點出體見斷所述之如理作意，是導向出世間八正道之修習，屬於高層次的觀禪修習。如理作意為漏盡之根本，處於修行的樞紐位置，為斷惡修善之關鍵與趨動力，其作用包含理智上的分析、思惟與抉擇，亦包含禪修的層面。從修行之初至解脫反覆操作七種斷漏方法，終將捨斷生死輪迴根源的無明與渴愛。在有部的研究中，發現有部不僅僅重視與肯定如理作意，且因應契經聖者之修證解脫的實踐而安立諸作意。本文稱之為「廣義的如理作意」，即學、無學、非學非無學、欲界、色界、無色界作意等；且為彰顯如理作意於解脫道的作用。《大毘婆沙論》與《俱舍論》又另立勝解作意、自相作意、共相作意與真實作意。這些可歸納為勝解與真實作意，此舉更具體描述如理作意於止觀修習中的作用。可以得知，在早期經典與有部論書中，如理作意呈現一對多的變化。早期經典與有部所呈現的，如理作意確實貫穿整個解脫道。在每個階段的起始、過程與終點的修習中，其無時無刻都是發起者、掌舵者與實踐者。其結合正念正知以及精進不懈的精神，包含理智思惟、實踐與意志，共同完成諸漏滅盡之任務。

關鍵字

如理作意；正思惟；勝解作意；真實作意；有部；《俱舍論》

並列摘要

Yoniso manasikāra is an essential element of practice. However, scholars define its functional roles differently ˗ just analysing, investigating, or regard it with respect to meditation; and due to the single occurrence of the word yoniso manasikāra in the Abhidharmakośaśāstra, this paper aims to explore the meaning, concept, and the role of yoniso manasikāra in the early Buddhist texts and the Sarvāstivāda Abhidharma, and to explain how this term was translated in the doctrines of the Sarvāstivāda. Among the early Buddhist texts, I take Sabbāsavasutta （《一切漏經》）, Sabbāsavasuttavaṇṇanā （《一切漏經注》）as the starting point for the exploration of the term yoniso manasikāra, supplemented by relevant sutras to explain issues related to the study. Based on this, I then turn to the Sarvāstivāda Abhidharma text, specifically through the Abhidharmakośaśāstra, the functional role of yoniso manasikāra in the Sarvāstivāda Abhidharma is studied. In early Buddhist texts, yoniso manasikāra was translated as “wise attention” (如理作意) or “right reflection” (正思惟). This study suggests “wise attention” might better reflects the functions and roles of the Indic term than “right reflection”. Yoniso manasikāra (如理作意) and paṭisaṅkhā yoniso (如理思擇) are read in the Sabbāsavasutta, although both refer to the same principle of attention or reflection, however, yoniso manasikāra gives a broader perspective, which includes paṭisaṅkhā yoniso, and according to the Sabbāsavasuttavaṇṇanā, the yoniso manasikāra in dassanāpahātābba (體見斷) leads to the practice of the Noble Eightfold Path, and it belongs to advanced Vipassanā meditation. Yoniso manasikāra is fundamental in abandoning all taints (āsava), it is at the hub of practices, the key and push factor for the eradication of unwholesome deeds and cultivation of the good. It functions in the process of intellectual analysis and, investigation, as well as in meditation aspect. From the beginning of the practice to liberation, one repeatedly practices the seven methods for the abandoning of taints until ignorance and thirst, the roots of saṃsāra, are cut off. In the study of the texts related to the Sarvāstivāda, not only emphasis and affirmation of yoniso manasikāra is found, and there are also a variety of manasikāras according to the practice of the noble ones, this article regards it as the “broad yoniso manasikāra”, which includes the śaiksa- (有學), aśaiksa- (無學), naivaśaiksa-nāśaiksa- (非學非無學), kāmadhātu- (欲界), rūpadhātu- (色界) and ārūpyadhātu (無色界) manaskāra etc. In order to demonstrate the role of yoniso manasikāra in the path of liberation, Abhidharmamahāvibhāsāśāstra and Abhidharmakośaśāstra have also established adhimuktimanaskāra (勝解作意), svalakṣaṇamanaskāra (自相作意), sāmānya-lakṣaṇamanaskāra (共相作意), and tattvamanaskāra (真實作意). By grouping them into as adhimuktimanaskāra (勝解作意) and tattvamanaskāra (真實作意), this is a closer description of the role of yoniso manasikāra in the practice of tranquillity (śamatha,止) and insight (vipaśyanā觀). The changes from one yoniso manasikāra to many can be seen by contrasting the early Buddhist texts and the Sarvāstivāda Abhidharma. Early Buddhist texts and the Sarvāstivāda Abhidharma have indeed presented the definitive functional role of yoniso manasikāra throughout the path of liberation: the beginning, the process, and towards the end of each phase. Yoniso manasikāra is indeed the initiator, the leader, and the realizer at all times. It combines full awareness and mindfulness (sampajāno satimā, 正念正知), as well as the spirit of perseverance, together with intellectual thinking, practice and will, the task of abandoning the taints can be accomplished.