律宗=the Vinaya school; 戒體=the essence of the precepts; 道宣=DàoxuƘn; 業=karma; 受戒=ordination
摘要
在中國唐朝，有許多律師如道宣(596-667)，爭論有關戒律的主體與其具有之道德功能。其討論的觀點之一是「戒體」(the essence of the precepts)。此是指行者受戒成為比丘或比丘尼之後，於其自身所產生的一種特殊的業。道宣的觀點與傳統不同，他依照大乘佛教唯識學派之理論，主張是藏識或阿賴耶識中之「種子」。此外，本文概論佛教的律宗、業論與儀式，並詳論其在中國佛教的情況。
In Tang dynasty China, Vinaya scholars such as DàoxuƘn 道宣 (596-667) debated about the theoretical underpinnings of the Vinaya and the moral injunctions contained therein. One aspect of their theories was the explanation of jièt 戒體, here translated as “the essence of the precepts.” This was a special type of karma that was thought to be obtained when one became ordained as a monk or nun, and in DàoxuƘn’s view, contrary to traditional views, could be explained as a “seed” created in the “storehouse consciousness” or ƗlayavijñƗna, in accordance with YogƘFƘra theory of MahƘ\Ƙna Buddhism. Additionally, this study throws light onto the Vinaya school (lu zǀng 律宗), karma theory, ritual in Buddhism generally, and in Chinese Buddhism specifically.
目次
Introduction 183 “The Essence of the Precepts”: A Brief Definition 186 The Presence of the Term jièt 戒體 in Translated Texts 187 Indian and Central Asian Theories of Karma 188 Another Sense of the Word “Karma” 188 SarvƘstivƘda Karma Theory 189 Avijñapti-karma, or Unexpressed Action 191 Avijñapti-karma as a Dharma of Form 192 Harivarman's Satyasiddhi-ğƘstra 193 Karma Theory and Receiving the Precepts 194 Theories of Karma in a Chinese Context—The “Sinification” of Karma 196 The “Essence and Function” Dichotomy: Speculation about how the Concept of the “Essence of the Precepts” Developed 196 “The Essence of the Precepts” in ZhìyӾ's Works 197 “The Essence of the Precepts” in DàoxuƘn's Works 197 DàoxuƘn's Doctrinal Classification System 200 Conclusion 203
