莲花戒与摩诃衍关于生死与涅槃问题的思想
来源:西北民族大学学报 | 作者:周拉
题目:莲花戒与摩诃衍的思想比较研究
作者:周拉(中央民族大学藏学研究院,北京)
摘要:“顿渐之诤”是汉藏佛教交流史上规模较大、影响深刻的一次交流,也是一场高水平、深层次的汉、印、藏三地佛教对话。学术界对“顿渐之诤”的思想焦点争论不定、观点纷纭。本文以藏文文献《修习次第论》及敦煌出土的汉文文献《顿悟大乘正理诀》为依据,从五个方面归纳、总结了“顿渐”两派在思想教义及修持方法方面的差异。
精彩论述:
三、关于生死与涅槃的问题
摩诃衍认为,生死与涅槃的区别,应以有无离妄想来划分。若具妄想,是生死。若离妄想,则是解脱、涅槃。如《顿悟大乘正理诀》又云:“一切众生,缘无始以来,妄想分别。取著妄想善恶法,或长善,或长恶。以是因缘,流浪生死,出离不得。所以经文,凡所有想皆是妄想,若见诸想非想,则见如来。若了知此一念功德,经无量劫,修习善法,不如此一念功德。”这里说,一切众生从无始以来,因具有妄想故,生起善恶等思惟;因具善恶等思惟故,在世间生死轮回,不得解脱。凡夫之种种思惟就是妄想,众生若离妄想,就能见到如来,可以得到解脱。修行者在无量劫中修行种种方便善法的功德,不如离妄想的一念功德。又说:“旧问:想有何过?答:想过者,能障众生本来一切智,及三恶道,久远轮回,故有此过。《金刚经》说,亦令离一切诸想,则名诸佛。新问第四,问:或有故令生长之想,或有不令生想,处凡夫地,初修行时,不得除一切想?答:诸大乘经云:一切众生,缘有妄想分别,取著生不生妄想,是故流浪生死;若能不取著生不生妄想,便得解脱。”这里再次强调说,妄想既能障蔽众生本来具有的一切智,又能使人堕于三恶道轮回。众生若能远离妄想,舍弃世间种种思维,就能解脱成佛。又说:“旧问:作何方便,除得妄想及以习气?答:妄想起不觉,名生死;觉竞不随妄想,作业不取不住,念念即是解脱。”这里则说得更加清楚、明了,生死与解脱的区别就是有无妄想。
莲花戒强调无住涅槃,如《修习次第初篇》云:“由于大悲普摄,世尊现证一切智位,然于世间广行一切众生之利益。譬如无住涅槃,由于世尊大悲故,不堕涅槃。”莲花戒认为,菩萨所追求的最高境界是“无住涅槃”,而不是涅槃寂静。由于菩萨具足大悲及般若智慧,菩萨即不住涅槃寂静,也不流转生死。世尊虽已现证一切智位,然续住于世间广行一切众生利益。《修习次第后篇》中引用《优婆离请问经》中的话云:“不行轮回之事者,即是诸菩萨犯戒之极。摄持轮回者,即是殊胜菩萨戒。”[17]莲花戒提出,若菩萨不提倡离世间,不修诸方便,即是诸菩萨犯戒之极。住于世间轮回,行众生利益,即是殊胜菩萨戒。由此可见,摩诃衍认为,生死与涅槃的区别就是离不离妄想。远离一切妄想,就是修行的最高境界——涅槃;未离妄想,就是生死轮回。若已获得涅槃,没有善与恶、好与坏、大乘小乘等概念,提出“于法性理中,修以不修,皆是妄想。”这里认为,于法界中既没有善恶之分,也不论修不修善行,完全处于涅槃寂静。莲花戒认为,通过无思、无观,使人心处于一种死寂状态,不是最高境界。若是,那么傻子、酒醉者、睡眠者皆能获得解脱。莲花戒提出大乘菩萨修行的最高境界是无住涅槃,既要现证空性,也要修行布施等世俗一切方便。也就是说,通过智悲双运,达到真善高度统一的最高境界。
责任编辑:pebble
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Saturday, 19 November 2011
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