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《施設足論》業報思想研究=A Study on the Principle of Karma-vipāka in Abhidharma prajñāpti-pāda
Author 釋悟殷 =Shih, Wu-yin
Source 法印學報=Journal of Dharma Seals
Pages149 - 192
Location桃園縣, 臺灣 [Taoyuean hsien, Taiwan]
Content type期刊論文=Journal Article
Author: An adjunct associate professor at the Department of Religion and Culture, Hsuan Chuang University, and teacher at the Hongshi Buddhist Cultural and Educational Foundation.
Keyword施設論=Abhidharma prajñāpti-pāda; 婆沙論=Abhidharma-mahā-vibhāṣā-śāstra; 業=karma; 業報=karma-vipāka

It is said that Sarvastivada consists of a major metaphysical book and six minor ones. Of these religious classics, Great Master Hsuan Chuang of the Tang Dynasty had translated six monographs, including Abhidharmajñāna-prasthāna-śāstra and Abhidharma-harmaskandha pāda śāstra, with Abhidharma prajñāpti-pāda the only exception remains to be translated. In the Song Dynasty, Dānapāla led a group of talented monks translating a part of Abhidharma prajñāpti-pāda, a.k.a. “Kārana-prajñapti.” Tibetan Buddhism has also owned a version of Abhidharma prajñāpti-pāda, but it seems like an abridged version after a careful examination of its Chinese translation and some citations from Abhidharma-mahā-vibhāṣā-śāstra. Hence, it would be a daunting challenge to explore the thoughts presented by Abhidharma prajñāpti-pāda, and can be regrettably impossible no matter how much effort was made.
Fortunately, a large bulk of information regarding Abhidharma prajñāpti-pāda could be found in the Chinese translation of Abhidharma-mahā-vibhāṣā-śāstra, which serves as very important clues to revealing the content of Abhidharma prajñāpti-pāda. Thereupon, the author drew inspiration from the research findings of Dharma Master Yin Shun, and then collected every account of Abhidharma prajñāpti-pāda mentioned in Abhidharma-mahā-vibhāṣā-śāstra. Lastly it was categorized into five types of literature: karma and karma-vipāka, Dhyāna-samādhi and Abhijñā, and how Abhidharma prajñāpti-pāda interpreted the world (loka). This paper deals mainly with “karma and karma-vipāka.”
This paper can be divided up into two parts: the first part presents the original of Abhidharma prajñāpti-pāda, whilst the second part is devoted to an introduction to the characteristics of its theoretical thinking and a comparison of Abhidharma prajñāpti-pāda and Abhidharma-mahāvibhāṣā-śāstra. This helps to present Abhidharma prajñāpti-pāda in a more complete way while exploring how free thoughts proffered by Vaibhāṣika have diverged into various Buddhism doctrines.
肆、結語 189
Table of contents壹、前言 152
貳、《施設論》之「業與業報」本文 154
A 一、仗勢損生、強取豪奪之業報 155
A 二、業和諸趣 155
A 三、造十惡業之各品業報 155
A 四、三時業和異熟果 156
A 五、男子造業勝非女人 156
A 六、極猛利貪、瞋、癡類斷善根 156
A 七、斷善根已,決定在地獄中生時、或死時方能續善 157
A 八、煩惱等,其罪亦等 157
A 九、離麁惡語,得梵音聲 157
A 十、感三十二相之業 157
A 十一、四種死——有橫死 158
A 十二、業和入胎 158
A 十三、三不善根是十惡業道生長因本 158
A 十四、斷生命乃至邪見皆有三種 158
A 十五、身三惡行和一切身惡業之攝屬 158
A 十六、身三妙行和一切身妙行之攝屬 159
A 十七、十業道之業用 160
A 十八、非黑非白業 160
A 十九、法輪僧壞 161
A 二十、前後律儀彼俱成就 161
A 二十一、一切如來應正等覺皆悉平等 161
參、《施設論》業與業報之特色及與《婆沙論》之異同 161
一、各種業報:A一~三 161
二、三時業和異熟果:A四 166
三、斷善根:A五~八 168
四、相異熟業:A九、十 173
五、死和入胎:A十一、十二 176
六、三不善根與十善惡業道:A十三~十七 177
七、十業道之業用:A十七 181
八、非黑非白業,法輪僧壞:A十八、十九 183
十、一切如來應正等覺皆悉平等:A二十一 187
肆、結語 189
ISSN22241299 (P)
Created date2020.06.12

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