摘要：《俱舍论》义宏旨深，一般研究多述其法相体系、经论之意、派別之爭，本文则从身心问题、身体观入手，着重探讨其有情论的内容与哲学思想。

本文从词源考察与词义辨析，考察《俱舍论》的“有情”概念，并以此界定论题之范围、对象，揭橥“有情为问题的根本”之意旨。《俱舍论》的身体理论是其佛学思想的有机组成部分，应该纳入与其直接、密切相关的“有情”问题进行讨论，在佛教独具的有情理论中关照“身体”的深层意涵，同时深化对于有情问题的哲学探讨。

宇宙观与有情身体观。《俱舍论》的宇宙结构、图式或运行模式，充满了对经验世界的观察、体验与价值关怀，但仍是从有情出发，以人生问题、人生意义为中心，呈现有情的衍化过程、形貌与生存方式、出生与转生问题等等，表明有情是世间活动的最重要的参与者，有情“身体”是利资养、陷轮回、可解脱的丰富而复杂的生命体。“身”在《俱舍论》中被视为寄托载体与解脱超越对象，但这里的“身”其实并不代表其对于身体的整体理解，尤其遮蔽了蕴含在其理论中的对于“身体”之深刻、洞见性的认识。

本原论与有情身心结构。《俱舍论》的四大种说与极微论是较之原始佛教所建立起的更为完善的本原论思考，原始佛教根据四大种分析有情身体并形成以“身坏”与“正身”为核心的身体观念，经过经部与有部的理解则可抽绎出佛教对于身体的认知方法。五蕴思想、五蕴与诸法的细密论述则系统呈现出《俱舍论》对于有情身心结构的深入分析、深刻思想，在以识摄心、色心分离的理论趋向之下，亦暗含五蕴同构、身心不二的旨趣，体现其身心理论的矛盾性与复杂性。对于有情而言，肉体、生命、精神尽管在三界学说中大体可分为有形质之生命体与无形质之生命体，即是说没有生命的身体仅归为“非情”之属；而对于“肉体”的滞碍则是一般建立在生命体前提之下的，对于肉体与心性、身心与解脱诸多“身体”问题的讨论。

染净论与无我论、修证方法。《俱舍论》强调色身为滞碍，而心体则有杂染与清净，是继以识摄心彰显心体外，对心体提出的更加深入的形上学意义的探讨。缘起、因缘、因果思想进一步论证了五蕴假合基础上的“无我观”，凸显有情生苦的“无明”之根源与业报的“思”之核心，以此提出断烦恼与身心俱解脱的对治方法。《俱舍论》中的“身”大都指的是肉身、身根，而心所包含的是精神、认识、情绪、情感等内容，它从六根的角度肯定肉身对于认识、精神的影响、作用，同时针对肉身之于精神、烦恼、情绪的影响加以剥离、祛除，以此达到对于无漏心体的不断强化、对身体本身的净化。这种心体染净与智慧解脱构成了《俱舍论》丰富、深刻、周密的“心”学思想，实际上肯定了心体的殊胜之用，极大彰显了身体的内在层面与精神意涵。

总之，《俱舍论》虽然有对色身、身体否定的一面，使其“身体”内涵更具有理论的多面性、意义的复杂层次性；“身体”不仅是“在场”，还是显在的；有情以“身体”为载体、为外部显现、修行基础、世间轮回的存在；凡诸有情都以独特的“身体”形式，与外身界共在、交互，同时认识并化育自身以期达到超越性、无漏性的“身体”。有情身体是意义丰富的生命体，其解脱之根源实际是本于自身而无须外求的，由此可以开启一种身体修行工夫与方法，而不是付诸宗教偶像崇拜、神秘主义形式与内容，这与佛陀的本怀也具有一致性。

关键词：《俱舍论》  有情  身心问题  身体观

Abstract：Abhidharmakosa teems with deep meaning and aim. The traditional research on it focuses on its law phase system, the meaning of theory and factions of the dispute. The thesis puts emphasis on the content of the theory of "sattva" and its philosophical thoughts from the psychological and physical view.

The thesis investigates the concept of sattva in Abhidharmakosa though the etymological research and analysis of the meaning of words, defines the scope and object of the paper and then reveals the meaning of "sattva is a fundamental question".

Cosmism and concept of sattva. The cosmic structure and running model of Abhidharmakosa are full of observation, experience and value concern about the world of experience. However, it is still a kind of interpretation from the perspective of sattva, taking the problem and the meaning of life as the center, presenting its derivation process, morphology, life style, birth and reincarnation and so on. It indicates that sattva is the most important participant in the world, and its "body" is a rich and complex "living body" liable to make accomplishments, be trapped in and freed from reincarnation.

Theory of origin and psychosomatic structure. Abhidharmakosa's "four fundamental elements" theory and the theory of dvasatya are built on the basis of primitive Buddhism, but it is more perfect with primitive thoughts. From the four fundamental elements, primitive Buddhism analyzes sattva's body and forms the concept of the body taking "body destroyed" and "body correction as the core, selecting the cognitive method of the body by understanding the Sarvastivadin and Sautratika. "Five aggregates" thought reflects the deep analysis and thinking of sattva's psychosomatic structure. It also implies isomorphism and "non-two" purport of the "five aggregates", and reflects the contradiction and complexity of the psychosomatic theory with the tendency of consciousness taking mind, and the body separating it.

Dyeing-purifying theory, "without-me" theory and the method of correcting. Abhidharmakosa considers that the visible body hinders the mind, and the mind is contaminated as well as pure. It puts forward a more thorough study of the metaphysical meaning of the mind after showing the mind by the way of "consciousness taking mind". Origin, karma and causation further demonstrate the "without-me" theory, highlights the roots of painful life of sattva born with "ignorance" and protrudes the core of karma's "thinking", on which to present the cure method to be freed form spirit annoyance and mind trouble.

In short, despite that Abhidharmakosa is negative to the body, it also gives deep connotation to "body" with multidimensional characters and the complexity of the meaning. It indicates that "body" is not only "present", but also obvious. All the sattvas can use their unique form of body to co-exist and interact with each other, and, at the same time, understand and generate to achieve transcendence and no leakage of the "body".

Key Words: Abhidharmakosa   Sattva   Psychosomatic problem   Body

导师：汤一介教授、魏常海教授