《瑜伽師地論》與《清淨道論》之「所緣／業處」－聚焦論述其理論架構與教學特色

Abstract

本文對照《瑜伽師地論》與《清淨道論》，陳述南、北傳佛教禪學結構的理論特色。兩大論典雖然同樣源自佛陀的禪觀教學，但是經過禪師們的身體力行與師承傳授，北傳的大乘瑜伽行派與南傳的上座部佛教，還是分別呈現了各具特色的理論架構與教學特色。兩部論都在各自傳承體系裡，建構禪師們的「禪學教科書」，以及學習者的「修行指南」。《瑜伽師地論》將整個禪觀理論，依於「所緣」內容而作了高度抽象的哲學性歸納，名為「四種所緣境事」。《清淨道論》則就著「止業處」與「觀業處」，而在實作教學中，述介鉅細靡遺的「操作型定義」。有趣的是，儘管各自展開了禪觀教學的系統理論，然而它們都不約而同地依循「四種道理」，亦即《清淨道論》的相、作用、現起與近因。依待因緣（近因）而產生結果，或依待名言而產生陳述，是為「觀待道理」；對這些因緣或名言的作用有精準的認知，是為「作用道理」；驗證這些因緣或名言的效應（現起），是為「證成道理」；諸法之相（自相、共相）本來如此，恆常如此，普遍如此，是為「法爾道理」。就禪觀之所緣／業處而言，「相」，是指每種業處的「特相」，它之所以如此呈現，是為「法爾道理」。「作用」，是指修學該種業處的操作方法及其作用，此即「作用道理」。「現起」，是指在修學該種業處時，禪者在每一階段的修學效益，此即「證成道理」。「近因」，是指在修學該種業處時，獲得效益的直接因緣，可說是「觀待道理」中，「生起觀待」與「施設觀待」的主要脈絡。

This essay compares the Yogācārabhūmi-śāstra with the Visuddhimagga and delineates key concepts of meditative doctrines presented in both Theravāda and Mahāyāna Buddhism. Although the two texts are both derived from the very same meditation teachings of the Buddha, a myriad of experiences and insights derived from the contemplation practices of past practitioners have been passed down within these two lineages. As a result of this, Mahāyāna Yogācāra and Theravāda traditions each developed and presented theoretical frameworks and key concepts in distinctive ways. These texts represent a ＂textbook on contemplative studies＂ or ＂handbook of meditation practice＂ formulated by generations of meditation teachers in each tradition for the purpose of instructing meditation practitioners. In the Yogācārabhūmi-śāstra, the entire doctrine of meditation is based on the concept of ālambana (sense object or object of meditation), which leads to highly abstract philosophical induction, namely, ＂the four types of conditions and spheres＂. The Visuddhimagga, on the other hand, provides detailed explanations, such as the ＂operational definitions＂ for practical (meditation) teachings based on the concepts of samatha-kammaṭṭhāna and vipassanā-kammaṭṭhāna. It is worth mentioning that, although the two lineages each developed their theoretical system on meditation teaching separately, they both followed the four logical reasonings found in the Visuddhimagga: lakkhana (mark), rasa (function), paccupatthāna (manifestation) and padatthāna (a proximate cause). When exploring ＂the reasoning of all phenomena derived from causes and conditions＂, it is realized that a result is generated because of a proximate cause, just as a statement is composed of words. To gain a precise understanding regarding the effects of these words or phenomena is known as ＂the reasoning of effects of all phenomena＂. To examine the influences of these words or their causes and conditions through personal experience is ＂the reasoning of empirical evidence＂. The manifestation of all dharmas, whether they possess their own characteristics or share universal characteristics, is known as ＂the reasoning of all dharmas＂. To illustrate ＂object of meditation＂ and ＂meditation subjects＂, lakkhana (mark) refers to the ＂unique characteristic＂ of every meditative topic. The reason it is presented this way relates to ＂the reasoning of all dharmas＂. Rasa (function) means the way of practices and its effect when practitioners contemplate certain meditative topics, and is hence called ＂the reasoning of effects (of all phenomena)＂. Paccupatthāna (manifestation) means the benefit for meditators in different stages of the contemplative practice, the so-called ＂reasoning of empirical evidence＂. Padatthāna (a proximate cause) refers to the direct causes and conditions that brings benefit when contemplating certain meditative topics, which is thought to be the major context for the ＂arising from causes and conditions＂ and ＂scrutinizing and analysis of causes and conditions＂ in ＂the reasoning of all phenomena derived from causes and conditions＂.