玄奘唯識學「所知障」概念的大乘意義：以第九障為中心線索

大乘佛學的二障指煩惱障和所知障，因而使大、小乘佛學對「無明」的理解形成清楚差異。但所知障的實質內容罕見明確界說。本文根據漢傳唯識學《成唯識論》卷十，輔以其他唯識經、論，以「十障」當中第九障「利他中不欲行障」的段落，探討玄奘唯識學「所知障」的多層含義當中，與大乘義理關係最深的環節。指在熟練掌握語言系統以建立系統知識的過程後，所遇上在細節的理解與創意性地表述上的未夠足份或精確度的不足，從而在義、法、詞及辯「四無礙解」，或「四陀羅尼」兩組高階位菩薩所能掌握的智性暨言表能力上，未達完善。並輔以一切智、五明處及三大阿僧祗劫此三個大乘概念所構成的問題脈絡，來解釋十障當中的第九層所知障，並以全知、一切智或完整知識的尚未完滿臻達來作總括。

關鍵字

所知障；利他中不欲行障；四無礙解；四陀羅尼

並列摘要

The Mahayana Buddhist idea of Two Obstruction is Defiled Obstruction and Obstruction of Knowledge. The idea provides a clear cut explanation on the difference between Mahayana and Hinayana's interpretations on ignorance. However, the exact meaning of Obstruction of Knowledge is so far unclear in the modern scholarship. The purpose of this article is a studying on parahita-carya-akamana-avarana, the 9^(th) level of Obstruction of Knowledge, which among all levels of jneyavarana, has the most profound Mahayana implication. The studying is mainly based on the Vol.10 of Hsuanchuang's Cheung Wei Shih Lun, along with other Yogacara sastra and sutra. What the 9^(th) level of Obstruction of Knowledge means is the advanced practitioner of Mahayana Buddhism unable applying language in a precise, creative and perfect way, to develop systematical knowledge. Thus, he is not yet able to fully achieve the four various levels of intellectual capability in verbalization, namely, catvarimpratisamvid. Furthermore, the subject matter will also indirectly connected to other important Mahayana ideas related, such as five branch of science (panca vidya), and omniscience (sarvajna).