從時間空到究竟解脫──阿含經典為依據之時間哲學探究

Abstract

本文嘗試以阿含經典為依據，建構聲聞乘的時間哲學理路。在學界中，關於佛教時間哲學的研究成果甚豐。然而，其多數都是基於佛教部派學說或論典，以經典內容與解脫學條理為依據的研究較為少見。阿含經典是了解聲聞乘修行理路相當重要的入手材料，當中討論的「空性」與「解脫」等重要概念也是佛學研究的共同基礎。以阿含經為入手材料，在佛教時間哲學研究中有其必要。 本文以「時間空」與「究竟解脫」兩個重要觀念的討論入手。「時間空」指時間之空性，用以說明時間之根本情形為空。透過關聯於空性的考察、思惟以及修行，聲聞乘修行者得以達成「究竟解脫」，度脫生死輪迴。時間之空性的考察，關聯時間形上學以及時間經驗的討論。究竟解脫的境界，使證得最高果位的修行者不見時間現象。解脫之情形為佛陀施設修行理路的重要基礎，也是時間空此宣稱得以成立的重要依據。 藉經典內容的分析以及時間哲學論題的探究，本文嘗試論證要點有三。其一，佛教的時間觀為一緣起的時間觀。此環節中，分別釐清線性時間觀以及循環時間觀兩組概念，並說明這兩者皆不適用聲聞乘的時間觀。以緣起的時間觀作為說明較為適切。其二，時間之非實在性。同時從形上學討論與時間經驗的哲學討論入手，搭配緣起觀考察時間實在性概念。藉由分析構成時間之條件以及解開時間現象的知覺歷程，說明時間的實在性宣稱並非恰當。其三，時間是可被超脫的。時間為世間現象的一部份，且聲聞乘修行者最高境界為解脫世間，則時間得以超脫的原理在阿含經典的討論範圍內。超脫時間的理路，從時間邊際的形上學分析以及解脫道次第的考察入手。修行者達成解脫時得以在根本上不見時間，此作為「時間空」於知見層面的重要基礎。

This paper attempts to construct a philosophical theory of time based on the Āgama sūtras. There is a wealth of scholarly research on Buddhist philosophy of time. However, most of them are focused on Buddhist schools' doctrines or treatises, while studies in the light of Buddhist sūtras and the teachings of liberation are rare. The Āgama sūtras are an important starting point for understanding the practice of the Śrāvakayāna (vehicle of disciples), and the important concepts such as 'emptiness' and 'liberation' discussed therein are also common bases for Buddhist studies. It is necessary to begin the study of Buddhist philosophy of time by using the Āgama sūtras as primary source. This paper focuses on two important ideas – 'emptiness of time' and 'nirvanic liberation'. The emptiness of time is used to describe the fundamental condition of time as emptiness. By examining, contemplating, and putting this idea into practice, a Buddhist practitioner is able to achieve 'nirvanic liberation' from the cycle of birth and death(saṃsāra). The examination of the emptiness of time is also important to the discussion of metaphysics of time and the temporal experience. The state of nirvanic liberation enables the practitioner attaining the arhantship not to perceive the phenomena of time. The scenario of liberation is an important basis for Buddha's practice, and it also grounds the assertion that time is empty. By analyzing the sūtras and exploring the philosophical issues of time, this paper attempts to justify three points. First, the Buddhist view of time is a karmic view of time. In this section, two sets of concepts, linear and cyclical, are defined resepectively, and both are shown to be irrelevant to the Buddhist view of time. It is therefore appropriate to use the karmic view of time as an illustration. Second, the unreality of time. The concept of temporal reality is examined in the context of the karmic view, along with the discussions of metaphysics and the temporal experience. Through the analysis of time and the unraveling of the process of perceiving temporal phenomena, it is shown that the claim of the reality of time is no longer preferable. Third, time could be transcended. Since time is also part of the phenomena of the world, and the highest state of a Śrāvakayāna practitioner is to be freed from the world, the principle of transcendence of time is within the scope of the Āgama sūtras. The principle of transcendence of time is discussed in the Āgama sūtras. The path towards transcendence of time proceeds by analyzing the metaphysics of the edge of time and by examining the path to liberation. Being able to attain liberation and not to perceive time is an important foundation for the 'emptiness of time' at the level of knowledge.