初期佛典不淨觀禪法之研究──以《長老偈》、《長老尼偈》為主

A Study of the Contemplation of Impurity in the Early Buddhist Texts: A Focus on Theragāthā and Therīgāthā

釋見碩(Shi jian shuo)

指導教授 ： 釋果暉

共同指導教授 ： 溫宗?

法鼓文理學院/佛教學院/佛教學系/碩士(2015年)

https://doi.org/10.6819/DILA.2015.00008

摘要

本論文是以巴利語的《長老偈》（Thera Gāthā）與《長老尼偈》（Therī Gāthā）的修行文獻為論述依據，旨在探討不淨觀禪法究竟具有什麼特色，如此受到印度佛教的的重視？以及為何不淨觀會被納入界差別觀、四念處中之「身念處」中？不淨觀與這些禪法究竟有何關係？本文從佛世時期耆、佛兩教不淨觀法門的經典證據，發現不淨觀法門中，有生命體的不淨觀禪法，並不是佛教特有的，但無生命體的不淨觀禪法，似乎是佛教獨有的。在初期佛教的聖典中，初期佛教不淨觀禪法呈現出身體是可厭的特質，無非是為了對治人性的問題──欲貪，特別是淫欲。尤其從不淨觀與異性的關係，明顯看出佛世時期傾向將女人的肉身，視為情慾的化身。並藉由以女性屍體為所緣，作為觀察自己的身體汁液橫流諸臭穢不淨，作為破解女色的方法。顯然，初期佛教不淨觀的修持實隱藏?將女身視為不潔，且對女性是持反面的態度。
就實踐的角度而言，不淨觀解脫的實踐歷程可歸納為：依安止定轉而修觀智（觀三相、或厭離智），觀察內身和外身，體悟無我，由無我至解脫；或者是觀察無生命的屍體，以具足正念、正知的方式，如理作意身為無常、苦、無我、不淨，修習過患隨觀智、厭離智，而獲得心解脫；或者是依安止定轉修無相觀，現觀慢，到達解脫；或者是不淨觀、死隨念乃至隨觀三相等禪法，只要與七覺支俱時而修，皆是通於無漏的解脫道。再者，從不淨觀與界差別觀、身念處的相互關係，我們可以看見佛教禪法的修持並非單一的軌道。因為界差別觀、身念處雖皆以不淨觀為先導，但所開展出入禪的方式則各有不同。

關鍵字

耆那教 ； 佛教 ； 不淨觀 ； 解脫 ； 三十二身分

並列摘要

The discussions in this paper are based on the descriptions about meditation in the Pāli Thera Gāthā, Therī Gāthā. What I intend to clarify here is:（1）the characteristics of the contemplation of impurity (ausbha) which is highly praised in the Indian Buddhism;（2）Why is asubha included in （advertence of mind on the elements） dhātumanasikārapabbaṃ, the mindfulness of body（kāya satipaṭṭhāna）of the four bases of mindfulnesses（cattāro satipaṭṭhāna）; （3）How is asubha related to dhātumanasikārapabbaṃ and kāya satipaṭṭhāna? By going through the texts on asubha of Jainism and Buddhism in the Buddha’s time, I will argue that the method of meditating on organism is not soley buddhist, but meditating on lifeless matter seems to be a unique buddhist method. In the descriptions of early buddhist scriptures, body is qualified as disgusting--an antidote to the human nature which is greed and craving（raga）, particularly lust. Given the fact that asubha is particularly related to the opposite sex, there is an obvious tendency to take the female body as the emobodiment of lust during the Buddha’s time. Bymeditating on female corpus as the object of perception（ālambana）, meditator observes one’s own body fluid is spilling all over and the decaying body stinks in order to resolve the craving for the female. Clearly asubha in early Buddhism implies the attitude to see the female body as impurity, and furthermore, is hostile to the female.
In terms of the practice of asubha, the process of achieving liberation can be classified as follows：（1）to proceed from dwelling in appanāsamādhi to observing insight (tīṇīnimittāni or nibbidā ñāṇa）, which is to contemplate the body both internally and externally, and then to realize the truth of non-self, and then to attain liberation;（2）or by means of complete mindfulness and introspection, one observs lifeless corpus, contemplateing with correct mental orientation that body is impermanent, unsatisfactory,non-self, impure. And then one meditates ādīnava ñana, nibbidā ñana and attains liberation;（3）to proceed from dwelling in appanāsamādhi to the contemplation of formlessness, and by completely breaking through conceit（mānābhisamaya）, one attains liberation; （4）together with the seven factors of enlightenment（satta bojjhaṅgā）, one contemplates impurity, death（marananusati）or three marks（tīṇīnimittāni）. Either of these methods is the path to liberation without influx. Furthermore, the interrelations between contemplation of impurity and advertence of mind on the elements, body contemplation and eight kinds of liberation show that usually the practice of buddhist meditation involves more than one method. Although asubha precedes dhātumanasikārapabbaṃ, kāya satipaṭṭhāna and aṭṭha vimokkhā, the methods developed in order to enter dhyana are quite different.

並列關鍵字

Jainism ； Buddhism ； asubha ； liberation ； thirty-two parts of the Body(Dvattiṃ ； sā ； kā ； ra)

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