佛與眾生的一致性與差異性— 以如來藏三義的六種概念為主要研究課題

Abstract

本論文探討印度佛教的「如來藏三義思想」，來反思如來藏思想基本困難與哲學問題，如來藏思想的困難在於，眾生與佛有「一致性」來成立如來藏思想，還需要考量眾生與佛現實上的「差異性」。為了同時回答這兩方面，就必須同時考慮「所纏、出纏、有為法、無為法」這四種面向。\n 雖然現代學者試圖為如來藏三義思想作出解釋，由於沒有考慮所纏、出纏、有為法、無為法的四種面向，因此無法了解眾生與佛的差異性。本論文試圖從眾生與佛的「有為法、無為法」面向來了解如來藏三義，就會有如來藏三義下面涵蓋的六種概念：真如、後得智、法身、色身、本性住種姓與習所成種姓，透過六種概念的比較與分析，我們才能真正掌握眾生與佛的相同與相異之處。\n本文從如來藏三義的六種概念提供的重要性在於：出纏的佛不斷教化所纏眾生，所纏眾生如果不斷練習則可能成為出纏的佛，基於這樣的詮釋，正是如來藏思想的解脫學之主要目標與特色。再者，本論文依《寶性論》為主的如來藏思想的解脫學，提供一條清楚的脈絡與演示，也是本文最主要的貢獻之處。

This thesis examines the idea of the “three reasons for establishing that all sentient beings are Tathāgatagarbha-s” in Indian Buddhism in order to reflect upon the fundamental difficulty of tathāgatagarbha theory. The difficulty lies in that, on the one hand, both sentient beings and Buddha share something exactly the same, but on the other hand, they are still realistically different. To resolve this seeming contradiction, I argue that we need to consider the notion of Tathāgatagarbha along the following four aspects at once: “entangled in defilements,” “not entangled in defilements”, “being conditioned” （saṃskṛta） and “being unconditioned” （asaṃskṛta）. \nA few modern scholars have tried to provide interpretations of the “three reasons for establishing that all sentient beings are Tathāgatagarbha-s,” but their interpretations are not satisfying, because they did not take all the above four aspects into account. To give a more satisfying interpretation, I argue, we need to further differentiate along the line of “being conditioned or unconditioned” and divide the “three reasons” into six notions: “thusness” （tathatā） , “subsequently attained cognition”（pṛṣṭhalabdha-jñāna）,”Absolute Body”（dharmakāya）, “Corporeal Body” （rupakāya）, “innately abiding seeds”（prakṛtisthaṃ gotra）, “proclivities seeds” （samudānīta gotra）. By comparing these six notions, we can better see in what aspects the Buddha and sentient beings are the same, and in what other aspects they are different.\nThe main contributions of this thesis are two: （1） highlighting the main soteriological goal of Tathāgatagarbha thought, which is to convey the idea that the Buddhas, who are not anymore entangled in defilements, are continuously teaching sentient beings, and sentient beings, who are still entangled in defilements, are continuously praticing to become Buddhas. （2） laying out a clear map of the soteriology of Tathāgatagarbha thought.