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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
Volumen.9
Date2018.12
Pages149 - 192
Publisher財團法人弘誓文教基金會
Location桃園縣, 臺灣 [Taoyuean hsien, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Note作者:玄奘大學宗教與文化學系兼任助理教授暨佛教弘誓學院研究部教師
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
Abstract說一切有部傳有「一身六足」論。在一身六足中,唐代玄奘大師譯出《發智論》與《法蘊足論》等六論,獨缺《施設足論》未翻。趙宋時代,施護等譯出該論,但只是「因施設」而已。藏傳佛教亦有《施設足論》,然對照漢譯及《大毘婆沙論》的引文,可知藏譯本也不全。因此,要探究《施設足論》的思想全貌,並不容易,且存有「不可能」的遺憾。
尚幸,漢譯《大毘婆沙論》保留有非常豐富的《施設足論》資料,可以彌補一些遺落的思想。職此之故,筆者在印順導師研究成果的基礎上,從《大毘婆沙論》蒐羅有關《施設足論》的記載,將之梳理歸納為業與業報、禪定與神通、世間安立等等,共五大類,以呈現《施設足論》的風貌。本文,只探討「業與業報」部分。
本文寫作方式,分為二大主軸:首先羅列《施設足論》原文,然後再說明其思想特色及與《婆沙論》之異同。這樣,既可呈現《施設足論》之原始資料,又可發掘阿毘達磨師在自由思考論究下形成的思想差異。

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
九、前後所受律儀俱皆成就:A二十
十、一切如來應正等覺皆悉平等:A二十一 187
肆、結語 189
ISSN22241299 (P)
Hits32
Created date2020.06.12



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