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上座部《論事》分析「大天五事」之研究=A Studyon Analysis of Five Incidents Theravāda Kathāvattu |
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釋明法 (著)=Henegama Dhammaratana Thero (au.)
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| Date | 2016 |
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| Pages | 211 |
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| Publisher | 華梵大學 |
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| Publisher Url |
https://www.hfu.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | doctor |
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| Institution | 華梵大學 |
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| Department | 東方人文思想研究所 |
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| Advisor | 黃俊威 |
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| Publication year | 104 |
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| Keyword | 部派佛教=Sectorial Buddhism; 上座部阿羅漢觀=Point of Arahant in Therāvada; 大眾部阿羅漢觀=Point of Arahant in Mahāsamgika; 大天五事=five incidents of Mahādeva |
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| Abstract | 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)、抉擇慧(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。但佛入滅一百年左右，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)共同承認那五種思想，但上座比丘眾(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。
阿育王時代，佛教僧團有分十八個部派，每部派都有自己的思想。在那些部派中，本論文重視為「大眾部」和「上座部」的思想。大天尊者是大眾部系統的大和尚，目犍連子帝須尊者為上座部系統的引導者，也是國王的宗教老師。當時，在僧俗佛弟子眾內，為了禁止產生不同的見解，而且使四眾佛弟子清楚地明白佛理，目犍連子帝須尊者在上座比丘的第三次結集時，解說其他部派所提出的種種思想。當時，每個部派的不同的思想都被目犍連子帝須尊者批判，那些所有批判都記錄在巴利語《論事》裡。於本論文中，探討目犍連子帝須尊者分析「大天五事」，以及略述印度部派佛教時期，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 Sectorial 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 |
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| Table of contents | 誌謝 I
摘要 III
ABSTRACT V
ABBREVIATIONS VII
目錄 IX
表錄 XI
圖錄 XIII
一、 緒論 1
1.1 研究動機、目的和問題 1
1.2 研究範圍、方法和文獻 6
1.3 全文結構 8
二、 部派佛教的分立與源流 17
2.1 佛陀入滅之前僧團的變遷 21
2.1.1 提婆達多的分裂教團之情況 22
2.1.2 善宿離車子比丘 24
2.1.3 雞吒山之比丘 25
2.1.4 批評上座比丘 26
2.2 佛教結集與部派的源流 27
2.3 大天「五事」的根本分裂 33
三、 佛教出現於世間之前後時期與部派時期的阿羅漢 41
3.1 佛教出現於世間之前後時期的解脫觀 45
3.2 「大眾部」對阿羅漢的詮釋 50
3.2.1 大天比丘的思想 50
3.2.2 「案達卡派」的思想 51
3.3 「說一切有部」與「上座部」的阿羅漢觀 53
3.3.1 阿羅漢與十結 58
3.3.2 阿羅漢的本質 59
3.3.3 阿羅漢與解脫樂 60
四、 「大天五事」的意義 63
4.1 於漢譯論書中之大天 63
4.2 五事的意義 69
4.2.1 餘所誘 70
4.2.2 無知 71
4.2.3 猶豫 73
4.2.4 他令入 75
4.2.5 道因聲故起 78
五、 《論事》之起源與內容 81
5.1 《阿毗達磨》之起源 81
5.2 第三次結集與《論事》的產生 91
5.3 《論事》的內容與邏輯 94
六、 《論事》對阿羅漢有漏、不淨的看法 101
6.1 有漏法與無漏法 101
6.1.1 有漏法(sāsava dhamma) 104
6.1.2 無漏法(āsava dhamma) 108
6.2 滅盡諸漏的方法與證得聖果 110
6.3 「上座部」對於「阿羅漢是不清淨」的詮釋 117
6.3.1 「他所與論」之起源 117
6.3.2 阿羅漢的色身不淨、心法無漏 119
6.3.2.1 阿羅漢無欲染、塵、結縛、暴流、蓋 119
6.3.2.2 凡夫有射出精液不淨的事 120
6.3.2.3. 魔天眾蒙蔽阿羅漢 122
6.3.2.4 阿羅漢會使用飲食 127
6.3.2.5 阿羅漢沒有家族生活 129
七、 對阿羅漢「無知」與「猶豫」《論事》上的詮釋 137
7.1 佛教對「一切智」與「一切見」的定義 137
7.2 「無知」與「無明」的理論 142
7.3 阿羅漢超越「猶豫」 152
八、 《論事》對「他令入」與「道因聲故起」之觀點 165
8.1 證得阿羅漢果與「授記」 165
8.1.1 他令入 165
8.1.2 「授記」之傳說 169
8.2 阿羅漢無依他人度而自證知解脫 173
8.3 「道因聲故起」之觀點 180
8.3.1 語發表(vacῑbheda) 180
8.3.2 苦導入論 (dukkhāhārakathā) 191
九、 結論 195
附錄 203
參考書目 205 |
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| Hits | 362 |
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| Created date | 2022.06.30 |
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| Modified date | 2023.01.18 |
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