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說一切有部的六因四緣=The Six Causes and Four Conditions of Sarvastivadin |
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| Author |
王敬淑 (撰)=Wang, Ching-shu (compose)
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| Date | 2008 |
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| Pages | 113 |
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| Publisher | 華梵大學東方人文思想研究所 |
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| Publisher Url |
http://oh.hfu.edu.tw/
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| Location | 臺北縣, 臺灣 [Taipei hsien, 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 | master |
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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 | 97 |
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| Keyword | 說一切有部=Sarvastivadin; 六因=Six Causes; 達磨論; 四緣論; 關連性; 上座部; 形態; 四緣=Four conditions; system |
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| Abstract | 佛教的因緣說闡明了因果關係的種種形態，以及事物之間的相互依存與聯繫，印、中佛教各宗各派，都十分重視因緣的觀念。部派佛教中的說一切有部，為說明萬法的因果關係，創立「六因說」，把「因」分為六種，把「緣」分為四種，把「果」分為五種，並加以詮釋與發揮，據以建立因、緣、果的完整架構，這就是著名的六因、四緣、五果的理論系統。筆者嘗試透過對說一切有部六因四緣論成立背景的分析，了解該部建立「六因四緣說」，是為了對抗當時流行於世的無因論、不平等因論，以顯示諸法之生，決定有因，並且藉著「六因說」詮釋說一切有部「三世實有」、「因緣實有」的概念，並藉以駁斥「因緣非實有」的異說。其次，筆者從早期上座部《舍利弗阿毘曇論》的十緣，探討到說一切有部的六因四緣，以整理出阿毘達磨論者對因緣說的發展歷程。再透過對六因、四緣、五果的個別分析，找出在三世中因、緣、果之間的聯繫脈絡與關連性。說一切有部的「六因四緣論」對於因果關係的分析，不只是單一的線性因果關係，而是一種複雜的關係表達，而且透過六因四緣之所詮，也顯示出該部著重心理活動的分析。說一切有部一方面講四緣，另一方面注意對因的分析，因而使因緣的學說更加完備，所以才會獲得「說因部」的稱號。但是說一切有部的六因四緣學說仍然存在著有待商榷的部分，所以在當時，有來自內部或外部的許多反對聲浪。
The cause and condition express all kinds of relationship between the cause and effect, and interdependent reliance between all things. All sects of Indian and Chinese Buddhism see the concept of the cause and condition as important. Sarva^stiva^din of Abhidharma Buddhism would like to explain the cause and effect relationship among all things, and created “Six-cause Sayings”. Sarva^stiva^din divided “causes” into six categories, “conditions” into four kinds, and “effects” into five categories. It also explained and exerted these concepts, and built a complete structure of causes, conditions, and effects. It is the famous theoretic system of six causes, four conditions, and five effects. The author tries to analyze the established background of the theory of six causes and four conditions, for understanding that the creation of the theory is for against the popular no-cause theory and uneven-cause theory, to reveal the creation of all things, and to decide that every thing has a cause. She also would like to interpret the concepts of “the real existence of three states” and “real existence of causes and conditions” though “Six-cause saying”, and to refute the heresy of “causes and conditions are unreal”. Besides, from the ten conditions of Sāriputrābhidharma-āstra of the early Theravada, she wants to discuss the six causes and four conditions of Sarva^stiva^din and organize the development of the saying of the cause and condition of Abhidhammatthasangaha. Then through the analysis of six causes, four conditions, and five effects, she finds out the relationships among the three states of the cause, condition, and effect. The analysis of “The Theory of the Six Causes and Four Conditions” of Sarva^stiva^din is not merely a linger cause and effect relationship, but an expression of complex relationship. Also, from the interpretation of the six causes and four conditions, which shows the core of analysis is interior psychological movement. On the one hand, Sarva^stiva^din mentions four conditions; on the other hand, it also cares about the analysis of causes. Therefore, the theory of causes and conditions become more completed, and people call it “The Sect of Cause Expressing”. However, it still had some imperfect parts, so at that time, there were still interior or exterior opposing voices. |
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| Hits | 1196 |
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| Created date | 2009.12.03 |
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| Modified date | 2023.04.18 |
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