佛學概論 第七講：《般若經》的佛法教學 授課教師：國立臺灣大學哲學系 蔡耀明 教授 【本著作除另有註明外，採取創用 CC 「姓名標示 －非商業性－相同方式分享」臺灣 3.0 版授權釋出】創用 CC 「姓名標示 －非商業性－相同方式分享」臺灣 3.0 版 1

蔡耀明 第 9 週 2012/04/17 2

閱讀材料 蔡耀明，〈《大般若經》的般若波羅蜜多教 學〉，收錄於《般若波羅蜜多教學與嚴淨佛土： 內在建構之道的佛教進路論文集》（南投：正 觀出版社， 2001 年），頁 Paul Williams, “Chapter 2: The Perfection of Wisdom (Prajñāpāramitā) Sutras,” Mahāyāna Buddhism: The Doctrinal Foundations, 2nd edition, New York: Routledge, 2009, pp

Article I 目次： 一、探討佛教的般若教說 二、文獻依據以及依據文獻來鑽研 三、《大般若經》的般若學的兩大部分 四、初步認識《大般若經》的般若波羅蜜多教學 五、進一步區別般若與般若波羅蜜多 六、代結語：般若波羅蜜多做為菩提道「修學管理 學」的總領隊 4

Article II The Perfection of Wisdom Sutras On the Mahāyāna sutras The origins and development of the Prajñāpāramitā literature Wisdom (prajñā) and its perfection.1 † Prajnā is a mental event, a state of consciousness. Normally, at least in the Indo-Tibetan Buddhist context, it is a state of consciousness which results from analysis, investigation. 5

Article II The Perfection of Wisdom Sutras Wisdom (prajñā) and its perfection.2 † These skills may or may not have religious significance, depending on how they are used. Texts also refer to ultimate (paramārthā) prajñā, the understanding which results from an investigation into the way things really are, what we might call ‘metaphysical’ understanding, the result of deep and sharp rigorous thought. † Now prajñā is said to be a state of consciousness which understands emptiness (śūnyatā), the absence of ‘self ’ or intrinsic nature even in dharmas. 6

Article II The Perfection of Wisdom Sutras Wisdom (prajñā) and its perfection.3 † Ultimate prajñā as understood by the Mahayana, and prajñā pāramitā, the perfection of wisdom, appear to be generally the same. Mahayana and non-Mahayana sources alike refer to a number of perfections (pāramitā) mastered by the Bodhisattva as he or she follows the long path to perfect Buddha hood. † The most well-known list in Mahayana sources contains six: giving, morality, endurance, exertion, meditative concentration, and wisdom. 7

Article II The Perfection of Wisdom Sutras Absence of Self – the extensive perspective.1 † The ultimate truth is that there simply is no such thing as a True Ultimate Reality, and the sooner we let go of such a thing the better: Subhūti: Even Nirvana, I say, is like a magical illusion, is like a dream. How much more so anything else! Gods: Even Nirvana, Holy Subhūti, you say is like an illusion, is like a dream? Subhūti : Even if perchance there could be anything more distinguished, of that too I would say that it is like an illusion, like a dream. (Conze 1973a: 99) 8

Article II The Perfection of Wisdom Sutras Absence of Self – the extensive perspective.2 † Second, the Perfection of Wisdom texts do not claim that complete emptiness is the doctrine for Mahayanists in opposition to the non- Mahayana teachings concerning dharmas. Rather, the Ratna says: Those who wish to become the Sugata’s [Buddha’s] Disciples, Or Pratyekabuddhas, or likewise Kings of the Dharma – Without recourse to this Patience they cannot reach their respective goals. They move across, but their eyes are not on the other shore. (Conze 1973a: 13) 9

Article II The Perfection of Wisdom Sutras Absence of Self – the extensive perspective.3 † These early Prajnaparamita texts constantly ask what dharma is referred to by the term X; the reply is that no such dharma can be found, in reality there is no such thing: No wisdom can we get hold of, no highest perfection, No Bodhisattva, no thought of enlightenment either. When told of this, if not bewildered and in no way anxious, A Bodhisattva courses in the Well-Gone’s [Sugata’s] wisdom. (Conze 1973a: 9) 10

Article II The Perfection of Wisdom Sutras The Bodhisattva.1 † The concern of the Bodhisattva is with liberation, full Buddhahood, not for himself alone (or herself, of course – this follows throughout), but for all sentient beings. They make up their minds that ‘one single self we shall tame... one single self we shall lead to final Nirvana.’ A Bodhisattva should certainly not in such a way train himself. On the contrary, he should train himself thus: ‘My own self I will place in Suchness [the true way of things], and, so that all the world might be helped, I will place all beings into Suchness, and I will lead to Nirvana the whole immeasurable world of beings.’ (A ṣṭ a; Conze 1973a: 163) 11

Article II The Perfection of Wisdom Sutras The Bodhisattva.2 † Again, from (25,000 verse): the Pañcavi ṃ śatisāhasrikā What do you think, Sariputra, does it occur to any of the Disciples and Pratyekabuddhas to think that ‘after we have known full enlightenment, we should lead all beings to Nirvana... ?’ Sariputra: No indeed, Lord. The Lord: One should therefore know that the wisdom of the Disciples and Pratyekabuddhas bears no comparison to the wisdom of the Bodhisattva. (Conze 1968: 33) 12

Article II The Perfection of Wisdom Sutras The Bodhisattva.3 † The Bodhisattva generates infinite compassion, and we are told that one way or another all his acts are directed towards helping others: Great compassion... takes hold of him. He surveys countless beings with his heavenly eye, and what he sees fills him with great agitation.... And he attends to them with the thought that: ‘I shall become a saviour to all those beings, I shall release them from all their sufferings!’ But he does not make either this, or anything else, into a sign to which he becomes partial. This also is the great light of a Bodhisattva’s wisdom, which allows him to know full enlightenment. (A ṣṭ a; Conze 1973ab: 238–9) 13

Article II The Perfection of Wisdom Sutras The Bodhisattva.4 † This is final, true, and total selflessness. In a famous passage the Diamond Sūtra says: As many beings as there are in the universe of beings... all these I must lead to Nirvana... And yet, although innumerable beings have thus been led to Nirvana, no being at all has been led to Nirvana.... If in a Bodhisattva the notion of a ‘being’ should take place, he could not be called a ‘Bodhi-being’. (Conze 1958: 25) 14

Article II The Perfection of Wisdom Sutras The Bodhisattva.5 † And again, in another well-known set of verses, the Ratna says: 24. Wise Bodhisattvas, coursing thus, reflect on non-production, And yet, while doing so, engender in themselves great compassion, Which is, however, free from any notion of a being. Thereby they practice wisdom, the highest perfection. 25. But when the notion of suffering and beings leads him to think: ‘Suffering I shall remove, the weal of the world I shall work!’ Beings are then imagined, a self is imagined, –The practice of wisdom, the highest perfection, is lacking. 15

Article II The Perfection of Wisdom Sutras The Bodhisattva He wisely knows that all that lives is unproduced as he himself is; He knows that all that is no more exists than he or any other beings, The unproduced and the produced are not distinguished, That is the practice of wisdom, the highest perfection When free from doubts the Bodhisattva carries on his practice, As skilled in wisdom he is known to dwell. All dharmas are not really there, their essential original nature is empty. To comprehend that is the practice of wisdom, perfection supreme. (Conze 1973a: 11–12) 16

下課 17

版權聲明 頁碼作品授權條件作者 / 來源 1-16 、 18 Microsoft Office 圖像及媒體 ( ， 瀏覽日期 2012/3/22 。依據 Microsoft 服務合約及著作權法第 46 、 52 、 65 條合理使用。Microsoft 服務合約 2 大藏寺祈竹仁寶哲著作 ─ 本尊海會 III ( ，瀏覽日期 2012/3/22 。 依據著作權法第 46 、 52 、 65 條合理使用。 5-16 On the Mahāyāna sutras……practice of wisdom,perfection supreme. 《 Mahāyāna Buddhism: The Doctrinal Foundations 》, pp ，作者： Paul Williams ，出版年： 2009 年，出版社： New York: Routledge 。 依據著作權法第 46 、 52 、 65 條合理使用。 17 Flickr / flickrfavorites 瀏覽日期： 2012/03/23 。 17 大藏寺祈竹仁寶哲著作 ─ 本尊海會 III ( ，瀏覽日期 2012/03/22 。 依據著作權法第 46 、 52 、 65 條合理使用。 18