印度《奧義書》中的神話思想—從「原人歌」中分析有關「多就是一」的基本概念

黃俊威 (著)=Huang, Chun-Wei (au.)

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		印度《奧義書》中的神話思想—從「原人歌」中分析有關「多就是一」的基本概念

Author	黃俊威 (著)=Huang, Chun-Wei (au.)
Source	問天
Date	2012.03.01
Pages	63 - 76
Publisher	元亨佛學研究所
Location	新北市, 臺灣 [New Taipei City, Taiwan]
Content type	專題研究論文=Research Paper
Language	中文=Chinese
Keyword	原人歌=purusasukta; 絕對一=the Absolute One; 多樣性=variety; 一多相即=Absolute Oneequals to variety; 自我=atman; 機體主義=organism
Abstract	這一篇論文的題目是：＜印度《奧義書》中的神話思想一從「原人歌」中分析有關「多就是一」的基本觀念＞。在這裡，所謂的「原人歌」（purusa-sukta）-詞，顧名思義，就是指：對於原人本身的一種神聖讚歌。而所謂的「原人」（purusa），顧名思義，就是指：在宇宙剛開始創造時所出現的第一位人類。由於祂是第一位的人類，因此，宇宙之間所有的萬事萬物，都是從祂而生，從祂而有；所以，從祂最初的「絕對一」（Absolute One），分化而成為了無數的眾生，猶如千頭、千眼、千足，遍佈於整個大地之上，這也正表示了祂的「至大無外」的多樣性（variety）；同時，由於祂又能夠住在十根手指之間轉動著，這也正表示了祂的「至小無內」的滲透性（permeability）。其實，祂本身就是宇宙萬物的過去、現在和未來，祂是一切存在事物的總稱，這也就是在大乘佛教的《華嚴經》中常常看到的「一即是多，多即是一」的「一多相即」境界。同時，原人透過了飲食的滋養和延續，因此，祂也就是那「不死性」（amrtatva）的自在之主。由此可知：在《黎俱吠陀》的＜原人歌＞當中，對於有關原人的觀念，除了是描述祂的「至大無外」的多樣性和「至小無內」的滲透性之外，更重要的就是它同時透露出這一個「不死性」的觀念。雖然如此，但卻仍隻字未提有關這一個「自我」（ātman）的核心問題，可是，到了後來的《廣森林奥義書》（Brhadāranyaka Upanisad，I，iv，1）＇當中，有關ātman的觀念，才透過原人這第一句話＂aham asmi＂（我是），才慢慢地被彰顯出來。因此，本論文的寫作動機，其實就是要分析＜原人歌＞中的「一多相即」觀念，到底是如何透過神話故事的發展，而成為了一個「機體主義」（organism）的代名詞。 The topic of this thesis is . In there, the word "Purusasukta" means a kind of holy song of praiseto the Purusa himself. Meanwhile, the word “Purusa" means the First Born HumanBeing in the beginning of the creation of this Universe. Since She is the First BornHuman Being,all the things in this Universe were come from Her. Therefore, fromthe beginning of te Absolute One, She can divides into many living beings. She justlikes a thousand heads, a thousand eyes, a thousand feet and distributes all around theearth. So,it represents the variety of maximum. At the same time, She can moves intothe spaces between the ten fingers, so, it also represents the permeability ofminimum.In fact,She herself is the Past, Presence and Futur of all the things in this Universe.She is the whole name of all the existing things. It just likes the words“Absolute Oneequals to Variety and Variety equals to Absolute One“, it represent the realm of"Variety is come from the Absolute One", that we always seen in Mahāyana BuddhistSūtra called Gandavyuha Sūtra. At the same time, Purusa can still survivecontinuously by the nutrition of foods, therefore, She is thefree master of undead(amrtatva). Hence, due to the concept of Purusa within the Purusasukta in Rigveda,except the variety of maximum and also the permeability of minimum, the mostimportant concept is the concept of undead (amrtatva). However, it still did not usedthe central concept about ātman, in the later book called BrhadāranyakaUpanişad,I,iv,1. Meanwhile, we can only find out the word “ātman”by the firstspeech of Purusa is “aham asmi”(I am). Therefore, the aim of my thesis is tried toanalyze about how theconcept of "Variety is come from the Absolute One” candevelop into the representative term called “Organism” within the Purusasukta inRigveda.
Table of contents	一、前言 65 二、印度神話中的人類起源說 66 三、佛陀的出生與原人的出生 67 四、原人的自我分化與「一多相即」 70 五、原人示現而成為火神 71 六、原人肉體相貌的差異性 72 七、原人Ātman的差異性 73 八、原人自我的回歸 74 九、結論：「我回歸梵」就是「多回歸一」 75
ISBN	9789868817807 (平裝)
Hits	390
Created date	2024.10.22
Modified date	2024.10.22

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