From Exegesis to Hermeneutic: Use of Abhidharmic and Mahāyāna Interpretation in the Prajñāpāramitā Upadeśa (Dazhidu Lun《大智度論》)

從解經到詮釋學：《大智度論》中之阿毘達磨與大乘解釋的使用

歐慧峰(Matthew ORSBORN)

Dazhidu Lun ； Prajñāpāramitā ； Upadeśa ； Hermeneutics ； Mādhyamaka ； Abhidharma ； 《大智度論》 ； 般若波羅蜜 ； 優婆提舍 ； 詮釋學 ； 中觀 ； 阿毘達磨

哲學與文化

49卷4期（2022 / 04 / 01）

65 - 82

英文

The Prajñāpāramitā Upadeśa or Dazhidu Lun is commonly recognized as a Mādhyamaka text, due to its attribution to Nāgārjuna, being a Prajñāpāramitā commentary, and its status in the Sān Lùn school. However, its hermeneutic approach is more complex than mere application of Mādhyamaka principles to the Prajñāpāramitā text alone. Fascicles 11-34, which explain a range of dharmas qua practices which pervade the Sūtra, show a consistent and structured method of exegesis. Typically, the dharmas are first contextualized as to their position within the sūtra. Then this positioning is justified in terms of its necessity. Next, an extensive Abhidharma analysis is given, which covers the majority of the exegesis. The question of which Abhidharma system and sectarian affiliation of the author requires clarification. Lastly, the dharma(s) are interpreted through the Mādhyamaka method, giving a pithy yet ultimate exegetic conclusion. Here we will examine the critical importance of the Ābhidharmika material and its relationship to the Mādhyamaka in the text's hermeneutical method. Its role is more than simply a patsy against Mahāyāna dialectic.

《大智度論》通常被認定為中觀經典，是由於龍樹被認定為其作者、其為般若經的註釋書以及其在三論宗的重要地位。然而，它的詮釋手法卻不是純粹地以中觀理論來解釋般若經那麼簡單而已。11－34卷，解釋一系列的修行法門之「法」（也貫穿整部論），顯示出一致性與有結構性的解經方法。大致上，論中首先陳述法在般若經中的脈絡，此後辯解該法經中脈絡的需要性，接著廣泛地運用阿毘達磨式分析，成為主要的解經內容。而究竟作者使用了哪個阿毘達磨系統和作者所屬哪個部派等相關問題需要加以釐清。最後，透過中觀法門來解釋該法，產生出簡要但究竟的解經之結論。本文將檢視論中的詮釋方法，探究其阿毘達磨內容與中觀內容之間的重要關係。在此論中，阿毘達磨內容的作用並不只是為了扮演大乘辯證法的對手。

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