西藏佛教二種菩薩戒之傳承與其發展之研究

Abstract

佛教的戒律有兩大類，分別為聲聞及菩薩律儀。其中，菩薩戒是世尊特為「發菩提心」的佛子所示的戒法，故與聲聞七眾別解脫戒的性質不同。且其涵蓋層面深廣，除涵攝聲聞律儀的七眾戒之外，還包括勤修一切善法的攝善法戒，與度化眾生的饒益有情戒，而成三聚淨戒。此大乘菩薩所受持的戒律，隨著佛教的開展，其於漢、藏佛教系統之不同傳承中，即各有不同的菩薩戒本及其受戒儀軌，且對於守持的戒條數目、內容及修行學處等亦不盡相同。 本論文主要探討西藏佛教的二種菩薩戒之傳承與發展。首先，藉由對於印度佛教之大乘菩薩戒與佛教初傳吐蕃的歷史背景的考察，以理解戒律初傳西藏的情況；之後，進一步探討菩薩戒於前、後弘期的發展概況，並整理西藏佛教不同傳承祖師的相關菩薩戒著作，以瞭解菩薩律儀於西藏佛教中之流傳及其演變；最後，以各自所傳之發心儀軌內容，比較二種菩薩戒傳承之間的異同。 本論文之研究完成，作為提供不同菩薩戒傳承發展之參照基礎，以進一步對於漢傳佛教的菩薩戒傳承作比較，以利掌握其間的異同，以及不同傳承系統間的實踐特點。

There are two kinds of vow system in Buddhism, i.e. Śrāvaka and Bodhisattva vow systems respectively. Bodhisattva vow is the precept the Enlightened One expounds for the disciple whose capacity is appropriate to raise bodhicitta （the mind of enlightenment）, and thus the nature of the vow is different from that of the seven categories of prātimokṣa （individual liberation） of Śrāvaka Vehicle. The meaning of the bodhisattva vow is deeper and wider. It not only includes the seven categories of the Śrāvaka vows, but also contains “the vow of amassing of virtuous deeds” which covers cultivating all virtuous deeds and “the vow of benefitting sentient being” which includes all methods and practices to bring all sentient beings to Nirvāṇa. There are some nuances in the texts, rituals of receiving the vow, the number of the vow to be taken, their content, and ensuing practices between the lineages of Chinese and Tibetan Buddhism due to the historical development of these lineages. The aim of the dissertation is to investigate the lineages and development of the two kinds of bodhisattva vow prevailing in Tibetan Buddhism. Firstly, we try to understand the early stage of the development of bodhisattva vow in Tibet by way of investigating the Mahāyāna bodhisattva vow of Indian Buddhism and the historical background while the Buddhism was introduced into Tibet. Secondly, we investigate the general situations of bodhisattva vow in the “Prior Diffusion of Dharma Period” and “Later Diffusion of Dharma Period” and summarize the masterpieces on bodhisattva vow of masters of all Buddhist lineages in Tibet to know the evolution and development of the vow. Lastly, we make an analysis on the common and differences of the two vows according to the respective rituals of receiving the vow. The research of the dissertation provides the references of the development of different bodhisattva vows in Tibet and, furthermore, sets up a cornerstone for studying the comparison of the lineages of bodhisattva vow of Sino-Tibetan Buddhism so that we can discern the discrepancies of the all different lineages of the bodhisattva vow and their features in practices.