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.
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
目次
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
