《大智度論》「菩薩三三昧」之探究

Abstract

《大智度論》(Mahāprajñāpāramitā-śāstra)乃是佛教的重要修行之論書,主要介紹菩薩的修行方法及次第。因此,在論中能充分地找到菩薩修行的系統,以及也找到聲聞及部派佛教修行之間的關係,包括行四禪、四無量心、無色界四處、三十七菩提分、三三昧、八背捨、九次第定等禪修方法。 其中,在論書中「三三昧」(trayaḥ samādhayaḥ)這名詞被提出多次,也是修行上具有重要性的實證法門,並且含有三乘共法的方法。三三昧在早期佛教能看破世間的無常、苦、無我,遠離貪、瞋等煩惱,而入涅槃城門。而菩薩三三昧非完全獨立於聲聞,亦非與聲聞對立,而是建立在聲聞的修學基礎上,又不落入聲聞的果位,即最終不入涅槃,而能行菩薩道,可見菩薩三三昧亦與聲聞三三昧有不同之處。 因此,讓筆者試圖以《大智度論》的菩薩三三昧作為研究的目的,希望能看 出《大智度論》對於菩薩三三昧的教理、修行方法,以及如何在菩薩道有所幫助。本文先從釐清「三三昧」的意義之後,將早期佛教及初期大乘佛教對三三昧的看法。如此顯出《大智度論》菩薩三三昧的觀法特色,並且「菩薩三三昧」的觀法恰好超越了聲聞的修行思想;不住涅槃而含入菩薩道的慈悲、般若波羅蜜、方便之門,廣度無量眾生。特別在於菩薩三三昧注重在於諸法實相的實證,達到無限圓滿的成就,自在人間廣度眾生而不入涅槃。可言:這是菩薩三三昧的修行特色。

The Mahāprajñāpāramitā-śāstra is an important Buddhist treatise which deals with the Bodhisattva practices and stages. In this treatise , we find not only a complete and systematic exposition of the Bodhisattva path, but also connections between the paths and practices of the Śrāvakas and Nikāya Buddhism, including the 4 Dhyānas, the 4 Immeasurables, the 4 levels of the Formless Heaven, the 37 Factors of Enlightenment, the 3 Samādhis, the 8 Renunciations, and the 9 Graduated Concentrations, among other expositions of meditative concentration. In this text, we find the expression ‘the 3 Samādhis’ (trayaḥ samādhayaḥ) on numerous occasions, and in this way we know this contemplative method of the Three Vehicles in Buddhism, yet at the same time, we can see that it also is a part of Early Buddhism, as well as early Mahāyāna Buddhism. This demonstrates that it is an integral part of and common to all three vehiczles. In Early Buddhism, the 3 Samādhis allow one to realise the truth of worldly impermanence, suffering, and selflessness, and to depart from afflictions such as desire, ignorance and so on, and achieve Nirvāṇa. However, the 3 Samādhis of the Bodhisattva are neither wholly independent from, nor in opposition to, those of the Śrāvakas, but rather are based on the foundation of the Śrāvaka practice. Moreover, the Bodhisattva application of this practice does not fall into the Śrāvaka stage of realization, yet does not enter into Nirvāṇa either, we can see the 3 Samādhis of the Bodhisattva have different with the 3 Samādhis of the Śrāvaka. Accordingly, my research goal will be to examine the notion of the 3 Samādhis according to the Mahāprajñāpāramitā-śāstra, in order to clarify how this treatise expounds the doctrine of the 3 Samādhis of the Bodhisattva, the related meditative practices, and how these provide assistance on the Bodhisattva path. After clarifying the meaning of the 3 Samādhis, this thesis will then examine how this doctrine is treated in Early Buddhism, Nikāya Buddhism and early Mahāyāna Buddhism. I will also attempt to demonstrate the specificity of the Mahāprajñāpāramitā-śāstra’s view of the 3 Samādhis, and how the Bodhisattva practice of the 3 Samādhis transcends that of the Śrāvakas by not abiding in Nirvāṇa but choosing the Bodhisattva path out of compassion, and practicing the Pāramitās and expedient means in order to liberate countless sentient beings. The uniqueness of this practice resides in the fact that the Bodhisattva does not seek to achieve liberation by means of the 3 Samādhis, but relying on the 3 Samādhis, will focus on realising the true nature of reality, and attain limitless and complete achievement, and extensively liberate all sentient beings, without entering Nirvāṇa. In a nutshell, it could be said that this is the special characteristic of the Bodhisattva’s practice of the 3 Samādhis.