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| 以緣起三法印論實相的內涵 ——以印順法師的思想為主=On the Reality in terms of the Dependent Originationas well as Three Dharma Seals--- Based on the ideas of Master Yishun | ||
| 作者 | 釋地印 (著)=Shi, Diyin (au.) |
|---|---|
| 出版日期 | 2012 |
| 頁次 | 102 |
| 出版者 | 法鼓佛教學院佛教學系 |
| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
| 資料類型 | 博碩士論文=Thesis and Dissertation |
| 使用語言 | 中文=Chinese |
| 學位類別 | 碩士 |
| 校院名稱 | 法鼓文理學院 |
| 系所名稱 | 佛教學系 |
| 指導教授 | 陳英善 |
| 畢業年度 | 100（下） |
| 關鍵詞 | 緣起=Dependent origination; 三法印=Three Dharma Seals; 實相=Reality; 空性=Emptiness; 中道=Middle-path |
| 摘要 | 緣起是佛法的核心思想，然而，緣起甚深，而緣起法性更是甚深難了，對緣起義理不同之理解、掌握與實踐，也就導引了對佛法不同的詮釋與應用。佛教由「緣起無常」到「佛性真常」的演變，這中間，「實相」的內涵扮演著關鍵性的地位。 原始佛教的中心思想被統整為三法印，由三法印的開合無礙而得出其內在的一貫性──空性，藉由了解三法印的貫通即一實相印，深刻至三法印各印均可印證實相，再透徹至實相法性即同時蘊含著三印的內容。三印即一印，一印即三印，三印同一解脫味，解脫同時具三印，錯綜離合而又總別無礙，以此基礎來闡釋實相的內涵。將不可說的實相以無常相續、無有自性、無生空寂來作詮釋，而此內涵即為法印的內容。由此廣演「見緣起」與「見實相」乃為同一，世間的本義即是「無常相續」的緣起──無有自性，一切法畢竟空寂，這 即是世間的實相。再由實相刺透兩邊、一亦不立的絕待性格，說明緣起、空性、涅槃、實相、中道等皆是同義而異語，如印順法師所說：「懂得的人，只一句『緣有性空』，就是一句『緣起』，也就夠了。」 最後，以 緣起性空 中道實相 的觀點，論述實相非有非無、離於兩邊、四句不立，是無法言說的。故知，實相的詮釋是依循「導正眾生錯誤的認知取向」而開展，不論說有 說無、說空 說假 說中，我們都不應偏執而起諍論，如印順法師所說：「智者應善巧地貫攝，使成為一道一清淨，一味一解脫的法門。」於此，筆者作一簡要的結論：對於佛法的不同詮釋，我們應予以審慎的抉擇，而不宜 武斷地批判。 “Dependent origination” (pratītyasamutpāda) constitutes the core thinking of Buddhism, and it proves to be a profound subject. Furthermore, the “Dharma-realm (original essence) of dependent origination” is even more difficult and profound to understand. Different comprehension, mastering and practice of “dependent origination” lead to different interpretation and application of Buddha Dharma. The “Connotation of Reality” plays a key position in the evolution of Buddhism from “impermanence of dependent origination” to “everlasting Buddha-nature” (Buddha-dhātu). The central thinking of Early Buddhism is categorized under “Three Dharma Seals”. With the expansion of “Three Dharma Seals” one can derive its internal coherency--- Emptiness (Śūnyatā). Based on the understanding of “Three Dharma Seals” to know that it is the same as “One Truth Seal” (Suchness, or Reality), and every Dharma seal is able to realize “Suchness”. The “Dharma-dhātu of Suchness” consists of the contents of “Three Dharma Seals”. In Buddhism, “Three seals” equate “One Seal” and “One Seal” equal to “Three Seals”. “Three Seals” contains the essence of deliverance (Enlightenment, mukta), whilst deliverance possesses the “Three Seals”. It is complicated and yet paradoxically, this ideology bears no discrepancies. This essay would use this argument as a foundation to elucidate the connotation of Reality (Suchness). Through the explanation of “the continuity of permanent changes”, “without intrinsic independent nature” and “non-arising (anutpanna) but emptiness (vivikta) and tranquility” to elucidate the unspeakable Reality (Suchness), this connotation forms the contents of Dharma Seals. From the above, it generally shows that “seeing (actualization) dependent origination” and “seeing (actualization) Suchness” are the same. Regarding the dependence origination of mundane world, “the continuity of unceasing changes”, ultimately all dharma are empty and tranquil; such is the Reality (Suchness) of mundane world. Using “Suchness” to penetrate both existence and emptiness, there is no establishment of position but absolute characteristic, to elucidate “dependence origination”, “emptiness” (śūnyatā), Nirvāṇa, “Suchness”, Middle-path (Madhyama-pratipadā) et cetera are all synonym but just using different words. For example, Yinshun said that “Those who know only one sentence of ‘non-inherence existence of dependence origination’ or even just ‘dependence origination’ is sufficient.” Finally base on the view of “without intrinsic independent nature of dependence origination”, “Middle-path” (Madhyama-pratipadā) to explain the “negation of all things both exist and non-exist”, away from both exist and non-exist, negate the “four positions” which is beyond the expression of language. Hence the elucidation of “Suchness” is to expanse according to “guarding the wrong views and directions of all sentient beings”. Whether it is the explanation of “exist”, “non-exist”, “provisional”, “empty” and “middle”; one should not be bias or engage in admonish argument. As per the opinions of Yinshun, “The wise should skillfully link and summarize in order to make each way has its own purification, and each method has its own deliverance.” I hereby make a brief conclusion: for the different interpretations of Buddhism, one should have a cautious choice but not su |
| 目次 | 第一章 緒論 1 第一節 研究動機與目的 2 第二節 研究方法與範圍 4 第三節 前人的研究成果 6 第四節 論文的綱要架構 11 第二章 緣起的內涵 13 第一節 緣起甚深的意涵 14 第二節 因果的必然理則 16 第三節 緣起法性的寂滅 18 第三章 緣起法性的三相 20 第一節 略論緣起三法印 21 一、 諸行無常印 22 二、 諸法無我印 23 三、 涅槃寂靜印 24 第二節 三印的開合無礙 27 一、 無常與實相 28 二、 無我與實相 30 三、 開合皆究竟 31 第三節 與空相應的緣起 33 一、 略談實相印 34 二、 一印即三印 36 三、 空義的圓融 39 第四章 實相的內涵 41 第一節 無常相續 43 一、 涅槃常寂 與 無常相續 的會通 43 二、 涅槃無實體──無常相續的真相 48 第二節 無有自性 49 第三節 無生空寂 51 第五章 緣起中道──圓融的實相 55 第一節 世間的實相──「不有不無」的緣起 56 一、「見緣起」與「見實相」 56 二、「不有不無」的緣起 57 三、「捨離兩邊」的中道 58 第二節 實相的詮釋──「不著兩邊」的中道 60 一、 法相與法性 60 二、 有為與無為 63 三、 世俗諦與勝義諦 64 四、 常與無常 69 五、 說「有」、說「無」 72 六、 無我無非我 74 七、 了義與不了義 78 第三節 圓融的實相──「非有非無」的真空 81 一、 非有非無 的次第深入 83 二、 對治迷執 的應病與藥 87 三、 執名異解 的用心抉擇 89 第六章 結論 93 參考書目 96 |
| 點閱次數 | 430 |
| 建檔日期 | 2015.09.10 |
| 更新日期 | 2015.09.10 |
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