論《佛班泥洹經》譯不淨觀禪及其佛教傳播意義

Analysis of Asubhanupassin Translation From The Nirvana Sutra and Its Significance of Buddhism Communication

劉慧珍(Hui-Chen Liu)

泥洹經 ； 白法祖 ； 《佛般泥洹經》 ； 不淨觀 ； 禪法 ； The Nirvana Sutra ； Bai-fazu ； Mahaparinibbana Sutra ； asubhanupassin ； Dhyana

東華中文學報

6期（2013 / 12 / 01）

111 - 151

繁體中文

《泥洹經》是佛陀傳法的後期傳記，被視為佛教史實及佛陀教義成熟階段的記錄，也是最早傳入漢地的重要經典。從東晉後同本異譯的《泥洹經》系對照，及諸毘曇和禪經的禪法結構比較，中國法師白遠譯《佛般泥洹經》，無法精確呈現印度早期佛教救贖核心及禪法教義，此內容主要是三十七道品和十二部經揭示的無常、苦、空、无我，即四念处為基礎的佛教世界觀和和生命理論。佛教針對此理論的救贖，則是以不淨觀禪法及修證，解脫生死輪迴。白遠以漢地文化格量佛教經義，從「心」概念及作用意譯佛典，能呈現念念生滅的佛教基礎義理，但沒有譯出四念處，並不算是精當的譯本。不淨觀禪是入禪初階，在初禪和二禪之間，覺觀息滅，定生喜樂，轉向三禪淨禪，其間的過程是不淨觀勝解三法在白骨觀中的轉折，由白骨流光向淨觀，再向空觀轉折，而後升進四禪。早期不淨觀原是治貪愛身體，重點在性欲防治，白本翻譯不淨觀，以萘女引出觀身不淨到治貪婬，文學的形象生動，但其義理則從破除我身貪執限縮到性欲防治。佛陀經教與禪法能被精確譯出，佛教才能在漢地深化，東晉南朝間毘曇與禪經傳入，後出的異譯本中的不淨觀三法，名相與佛理比白法祖本精確，白法祖並不算成功的譯本，卻也說明漢地法師理解佛教的遭遇及曾有的困難，是佛教翻譯與及經典格量中一條珍貴的線索。

The Nirvana Sutra is the later biography of Buddaa's preach. It's viewed as the record of Buddhism history and mature phase of Buddha Dharma. It's also the earliest and important scripture spread into China. Compared with the version translated after The dynasty of Dongjin, the Abhidhamma and the Dhyana structure in The text of practice of Dhyana, the translation of Mahaparinibbana Sutra by Chinese master, Bai-fazu, can't precisely present the core of salvation and Dhyana in the early Buddhism in India. The content is mainly about Anitya, suffering, Sunyata and Anatman, which is Satipatthana, disclosed in Bodhyavga and Twelve Literary Forms of the Buddha's Teachings. Satipatthana, the four applications of mindfulness, is the basis of world view and life theory of Buddha Dharma. Regarding the life theory, salvation proposed by Buddhism is to release people from cycle of rebirth by asubhanupassin and meditation. Bai-fazu compared Chinese culture with Buddha dharma and adopted the concept of spirit and mental activity to translate the Buddha scripture, presenting the basic Buddha dharma that thoughts rise and vanish at any time without staying in minds. However, the translation doesn't contain Satipatthana so it's not a precise and appropriate version. Asubhanupassin is the entry level of meditation. Between the first and the second of the four meditative concentrations, awareness and visualization disappear and joyfulness rise. Then meditators turn to The third of the four meditative concentrations, which is the clean and uncontaminated meditation. In Asubhanupassin, determination to brightness and Buddha is held, leading to the 3 levels (between the first and second meditative concentrations). Then it turns to Byakotu-kan, implying that white bones transform into white jade from which brilliant lights and colors flow out. Afterward it proceeds to bright meditation, empty mediation and finally rises to the fourth meditative concentration. The early Asubhanupassin originally intended to treat infatuation on flesh. It focuses on the prevention of sexual desires. Bai's translation of Asubhanupassin took the character, āmrapālī, to lead out the visualization of filthy flesh and the cure for being greedy and lascivious. Its literature image is vivid but the significance of Buddha dharma is narrowed down from breaking excessive persistence and greediness to preventing sexual desires. Only when Buddha dharma and meditation were precisely translated can Buddhism took its root in China. During the dynasty of Donjin and the dynasty of Nan, Abhidhamma and The text of practice of Dhyana were brought to China. Asubhanupassin, ＂Name and form＂ and Buddha's teachings in the later-translated Nirvana Sutra were more accurate than those in Bai-fazu's version. Bai's translation can't be viewed as a successful one but demonstrated the situations and difficulties that Chinese masters faced while they comprehend Buddhism. It's also a precious clue to translation s and spreading of Buddha dharma as well as the scripture comparison.