身心苦樂的觀察學理-以《雜阿含經》爲主要依據

Abstract

摘要 本文主題為身心苦樂的觀察學理 。主要研究佛教的身心學說，特別對於苦樂課題進行哲學思辨，以概念厘清與義理分析為研究的基本進路。 佛教強調如實地觀察世界的一切現象，以領悟緣起法則、無常、空觀和中觀。 如此，佛教的身心學說主要建立在五蘊非我的實相上，這別於世人追尋自我概念中的同一性、主體性、主宰性，和陷入身心的實質論斷。 對於身心所表現的苦樂參半，世人或者追逐感官欲樂、或者認定苦樂的本質而甘願被感受所驅使，受困於感受而不得出路。佛教以四聖諦的苦諦作為基礎，提出五蘊非我，故受蘊也是無常而苦。「諸受皆苦」的命題，揭示出：第一，世界一切處於無常變化而不可得，若強求佔有都會期待落空而苦。第二 ，由於無明的遮蔽讓眾生的苦分別呈現在心路歷程中的煩惱習氣，和生命歷程中輪轉不息的業報追索。第三，因為認清生命的本質是苦，而進一步了解苦聚集的原因和滅除方法，展開解脫道的修行。 《雜阿含經》教導世人直接看清楚身心發生的苦樂真相，以此作爲知識的根據。如此的意義在於：第一，不再迷信「苦樂是我」而破斥我見、常見，抽離出愛染、執著等心態。第二，檢視世俗的認知模式，以裝備、過程、構成要項、前後關係所形成的動態歷程去做觀察，擺脫「所看即所得」的認知錯誤；第三，不再輕易陷入「身心苦樂」的二分對立之思維模式，得以發展出不二中觀的智慧。第四， 開闢新的知識內涵，以蘊、處、界諸法的動態流程來打破傳統對苦樂的知識認定，不再黏附於語詞表達的絕對、固定意義。如此的觀察實踐，以禪修中八正道、四念處等具體操作逐步開發戒、定、慧的內涵，讓身心的苦樂因為相應於諸法實相而得以轉換和解脫，導向涅槃的極樂。

Abstract This dissertation is an inquiry into the observation of suffering and pleasure related to the mind-body. It is mainly a discussion of topics related to the mind-body such as the Buddhist interpretation of pleasure and suffering. Buddhism advocates the authentic observation as a reliable approach to understanding the principles of pratītya-samutpāda (dependent co-arising), anitya (impermanence); as well as developing the wisdom of śūnyatā (emptiness) and madhyama-pratipad (middle path). Unlike most worldly views, Buddhism does not adhere to the concept of self, thus avoiding any discussion of personal identity, subjectivity, ownership, and the entrapment of substantial entity in the mind-body. Instead, Buddhism reveals its theory of the truth by positing mind and body as being non-self, and an accumulation of the five aggregates. Confronted with daily suffering and pleasure through the activities of the mind-body , ordinary people are either driven to blindly sensual pursuit or caught in the essential recognition of each experience of suffering and pleasure, confused by various feelings.By contrast, Buddhism concludes that all feelings are basically dukkha (suffering), thereby highlighting the three marks of reality. First, all mental expectations and hopes of ownership will eventually fall into a suffering void under the dynamic flux of reality. Second, this suffering is a real portrayal of reality-blinded sentient beings in two facets: continuous, agitated, ignorant mental activity; and unceasing karma (action-reaction) in an endless chain of reincarnation. Third, only through correct observation of the reality of suffering will a person be further motivated to investigate the causes of suffering and the way to extinguish suffering, thus leading to cultivation on the path to liberation. In terms of epistemological perspectives, the Saṃyuktāgama-Sūtra inspires people to observe the true nature of suffering and pleasure arisen from the mind-body in order to spell out four significant points. First, the destruction of the view of self and elimination of blind faith towards the ontological essence of feelings is highlighted. Second, besides examining the worldly cognitive model, a dynamic observation is introduced with the inclusion of cognitive faculties, elements, and their mutually dependent process in the relational network. Third, instead of operating in the conventional, dualistically opposing mindset, development of the wisdom of non-dualism and middle path is stressed. Fourth, the coherent working of skandia, āyatana, and dhātu is incorporated into the understanding of feelings, thereby making a breakthrough in knowledge by way of detaching linguistic absolutism. In terms of practical implementation of such observation, progress is diligently made along the eight-fold path and the practices of being mindful of the four foundations. These efforts are the fundamental building blocks to attaining the great qualities of percepts, balanced-concentration, and wisdom. While transforming the suffering and pleasure arisen from the mind-body into the dharma (true nature of reality), the joy of nirvana is guaranteed .