| 摘要: | 《大品經》的菩薩修行次第內涵成為大乘修行者的關注焦點；可以從羅什與慧遠在《鳩摩羅什法師大義》交互論證得知。有鑑於過去學界對《大品經》菩薩十地的研究大多著重探尋其淵源，甚少詳細探索各地的實踐內涵，遑論述及菩薩十地的行法展現出層層趣上的關連性，為了填補這個空缺，本論文以語言文獻研究法及義理研究法探析《大品經》菩薩十地的思想內容及實踐次第，並以此提出般若菩薩十地與初期大乘時期其它相關十地可能的關係。 《大品經》展現出的菩薩十地修學內涵可以劃分為三：一為堅固心志，求法利眾；二是藉聲聞法，深化體驗；三是自利完成，神通利他。「堅固心志，求法利眾」包含以「般若空慧」為引導、堅固菩薩心志、導入利眾事業、勤求菩薩法教等特色。「藉聲聞法，深化體驗」包含消極節制和積極捨離、身遠離及心遠離、波羅蜜的展開等特色。「自利完成，神通利他」內則有體證無生法忍、廣大利他之行、究竟成就佛道等特色。 以上般若菩薩十地的行法內涵展現出有別於其他十地的菩薩行法之處有四。首先，般若菩薩十地從初地開始，菩薩就強調以「不可得」般若空慧觀照其修行實踐。其二，由於此十地的前六行法再三強調菩薩不可以讓自己陷於可能生起二乘心之境，因此，此六地的菩薩是時時有退轉至二乘可能的凡夫菩薩。第三，此十地的行法雖多含聲聞行法卻又將這些行法賦予新的義涵，展現出其融攝二乘又突顯菩薩修行的特殊之處。最後、此十地菩薩的行法有其次第，從基礎的實踐到藉助聲聞行法，最後進入不退轉之後才開始以神通實踐廣大利他行並建立自己的佛國土，這樣的次第彰顯出此十地菩薩的修行是從基礎的菩薩行經由層層提升之後逐漸深化。 對比般若菩薩十地的行法特色與《大事》十地、華嚴十住、華嚴十地，得知此四種十地思想雖相似，卻也有不同之處。華嚴十地是屬於組織最為完善且有系統的聖位菩薩修行，《大事》十地、般若菩薩十地、華嚴十住比較傾向由凡夫修學成佛。再者，《大事》十地應該是最早成立，華嚴十地是最晚成立，至於般若十地和華嚴十住可能是處於與部派銜接的初期大乘時期，依當時盛行的十住（地）思想別別集出，富含自宗修行特色的菩薩十地思想。
The Bodhisattvas’ practices are always a major concern for Chinese Mahayana Buddhism. Due to the fact that most of the previous studies only explore the sources of the ten stages of the Bodhisattvas’ practices in the Large Sutra on Perfect Wisdom, few elucidate the contents of each stage, let alone try to find out the connection among the stages, this study applies the method of philology, before interpreting the theory underlying the ten stages, to expound the contents and the characteristics of the ten stages of the Bodhisattvas’ practices in this sutra. In addition, the relationship between the ten stages in this sutra and the other ten stages (ten bhumi/ vihara) in the early Mahayana sutras will also be elaborated. The characteristics revealed in the ten stages of the Bodhisattvas’ practices in the Large Sutra on Perfect Wisdom are three: first, all those who devoted to the Bodhisattvas’ practices from the first to the third stage need to cultivate the Bodhisattvas’ compassion, benefit others, and learn the Bodhisattvas’ doctrines. Secondly, all those who devoted to the Bodhisattvas’ practices from the fourth to the sixth stage need to modify the Wravaks’ practices in order to deepen the Bodhisattvas’ practices.” Thirdly, all those who devoted to the Bodhisattvas’ practices from the seventh to the tenth stage need to accomplish self-development and utilize supernatural power to benefit sentient beings. These characteristics differ from those in the ten stages expounded in the early Mahayana sutras in four aspects: first, the Bodhisattvas’ practices in the Large Sutra on Perfect Wisdom are directed by the mentality of nonpprehension, that is, prajba; secondly, as the practitioners of the first six stages are subject to regressing to the stages of Wravaks and Pratyeka-buddhas, they are strongly urged to avoid Wravak-thought and Pratyeka-buddha-thought. Thirdly, the Bodhisattvas’ practices of the ten stages in this sutra embrace the Wravaks’ practices but modify them to distinguish the supremacy of the Bodhisattvas’ practices. Last, the Bodhisattvas’ practices in this sutra are elevated and deepened from one stage to the next stage. In discussion of the relationship between the ten stages of the Bodhisattva’s practices in this sutra and the ten stages of the other sutras, the ten stages of the Bodhisattva s’ practices in this sutra are contrasted with the ten stages elucidated in Hua-yen sutras and the Mahavastu. |
