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部派佛教時期的阿羅漢觀之研究=A Studying on ‘Conception of Arhant’ in Nikāya Buddhism |
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| 作者 |
釋明法 (著)=Henegama Dhammaratana Thero (au.)
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| 出處題名 |
全國佛學論文聯合發表會論文集（第26屆）
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| 出版日期 | 2015.09 |
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| 頁次 | 303 - 344 |
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| 出版者 | 華梵大學 |
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| 出版者網址 |
https://www.hfu.edu.tw
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料類型 | 會議論文=Proceeding Article |
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| 使用語言 | 中文=Chinese |
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| 附註項 | 作者為華梵大學東方人文思想研究所博士班。 |
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| 關鍵詞 | 部派佛教＝Nikāya Buddhism; 上座部阿羅漢觀＝point of Arahant in Theravāda; 大眾部阿羅漢觀＝Point of Arahant in Mahāsamgika; 大天五事＝Five matters of Mahādeva |
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| 摘要 | 佛教是一個修行團體,修行的目標為,了悟生命的真理和滅盡垢塵煩惱,之後離開生死輪迴。早期佛教內,已經了悟真理和斷絕垢塵煩惱的人,被稱佛陀與阿羅漢。因為完全依靠自己的累計修行經驗和了解真理的能力,然而徹底了解四聖諦法,及證得聖果的人被稱「佛陀」,在佛陀的指導下,自己精進努力地行梵行,然而體證四聖諦法及獲得聖果的人,被稱「阿羅漢」。根據早期佛教觀點,此二種聖人,皆徹底明白,執取五蘊是苦,這苦之原因為渴愛,滅盡渴愛,才能脫離五取蘊之苦,因此為了滅盡渴愛,他們奉行八正道。由此因而,其聖人皆知;此生已盡,梵行已立,所作已作,自知不受後有。關於佛陀和阿羅漢的解脫境界,佛入滅一百年後期,在聲聞僧團中,產生了「阿羅漢不如佛陀」的想法,尤其他們開始懷疑阿羅漢的覺悟解脫。於部派佛教時期,有主要的二部僧眾,就為「大眾部」和「上座部」,關於阿羅漢的解脫境界,此二種部派所擁有的想法有異。早期佛教中的阿羅漢,具有盡善盡美的道德生活與圓滿智慧,以及他滅盡諸漏而離開生死輪迴。由此而言,在早期佛教界,阿羅漢是有明智(paṇḍīto)、大慧(mahāpañño)、機敏慧(javanapañño)、銳慧(tikkhapañño)、決擇慧(nibbedhikapañño)的聖人。此聖者已經滅盡渴愛、有愛、無有愛,於無論何種事容易滿足,遠離感官之欲望,了悟四聖諦法。但佛入滅一百左右,部派僧眾誤解阿羅漢之解脫境界,他們認為,阿羅漢有漏失不淨,阿羅漢有不染污無知,阿羅漢有於處、非處疑惑,由導師令入而才能自知,聖道因唱苦才現起。
如《異部宗輪論》所言,關於阿羅漢的解脫境解,大天尊者的五種想法,使僧團分裂了。當時,於僧團中之多數僧人(大眾部)共同那五種思想,長老比丘眾(上座部)一直反對大天的說法。由此因此,聲聞僧團開始分出,而且關於阿羅漢果,那些部派僧眾提出不同的觀念。大眾部一直認為,阿羅漢不如佛,阿羅漢不知道佛陀的境界,因為阿羅漢沒有完全斷除結縛,不過他已經證得阿羅漢果,所以大眾派懷疑阿羅漢的解脫境界而持有「沒有斷除某些結縛而得阿羅漢」之想法。根據《論事》註解,東山住部說出,阿羅漢因為業力,所以阿羅漢從阿羅漢果會退轉。屬於大眾部系統的東山住部、西山住部、王山部和義成部總稱為「案達卡派」。安達卡部僧眾認為,前進證得阿羅漢果的人是具足三果,阿羅漢有福業之積集,以及阿羅漢有善心而入涅槃。王山部與義成部認為,阿羅漢沒有非時死。於本文章中,探討印度部派佛教時期,關於阿羅漢的解脫境界,各部派的看法。
Buddhism is about practicing and training oneself. Its goal is to understand truth by total extinguishment of the taints in order to depart from the cycle of Samsāra. The person who had understood the truth and extinguished taints is recognized as the Buddha and Arhant in early Buddhism. Depending on one self’s accumulated experiences of practicing as well as the ability of understanding the truth, one who thoroughly realized the Four Noble Truths and attainment to the noble state is named the Buddha. The person who is under the guidance of the Buddha and is having great effort to practice celibacy of life as well as by understanding Four Noble Truths and attained to the noble state is named an Arhant. According to the view of early Buddhism, these two nobles have thoroughly realized that attachment to the five aggregates is
suffering,the origin of suffering is craving, and extinguishing of craving is through detachment of the five aggregates. To extinguish that craving, they have to follow the eightfold noble path. Due to such practice, the noble ones eventually know by themselves that present life has been concluded, celibacy life has been perfected, the works that must be done has been done, and so rebirth shall not take place again. Regarding the viewpoint of emancipation of the Buddha and Arhant, the conception of ‘Arhant non equal to Buddha’ was raised in the Sangha community after one hundred years of the Buddha’s passing away. It was also during the same time, the members of Sangha community started to suspect about the emancipation level of an Arhant. During the period of Nikāya Buddhism, there were two main schools named Theravāda and
Maha Samgika. With regards to the emancipation level on an Arhant, the ideas of those two schools differ.
The Arhant in early Buddhism is stated as a life with perfect morality and wisdom with total eradication of the impurities and never to become again in the cycle of Samsāra. Due to that, Arhant was introduced as the wise one (paṇḍīto), the intelligent one (mahāpañño), the alert intellection one (javanapañño), the sharp wisdom one (tikkhapañño) and the penetrating wisdom one (nibbedhikapañño).These holy people had eliminated craving, which are craving for existence and craving for non-existence. They are easily satisfied with any matters and keep away from sensual desires. They have also realized the Four Noble Truths. One hundred years after the Buddha’s passing away, the Sangha members of different schools had misunderstood about the emancipation level of Arhant. These different schools believe that an Arahant has impure discharge, an Arhant may lack of knowledge, an Arahant may have doubts, an Arahant is excelled by others and there is articulate utterance on the part of one who has entered into the noble path. According to Samayabhedo paracancakra sāstra, the five matters of Mahādeva which has been created to against the emancipation level of |
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| 目次 | 一、前言 308
二、佛教分裂與部派的產生 312
(一)佛陀入滅之前僧團的分裂 313
(二)佛教結集產生的分裂 318
(三) 大天「五事」的根本分裂 325
二、「大眾部派」的阿羅漢觀 329
三、「說一切有部」之阿羅漢觀 333
四、南傳上座部系統的阿羅漢觀 337
五、結論 342
參考書目 343
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| 點閱次數 | 217 |
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| 建檔日期 | 2022.10.26 |
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| 更新日期 | 2023.09.27 |
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