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阿羅漢有退問題之研究─以南、北傳阿含思想與說一切有部論典為中心=A Study on the Backsliding of Arhat: Focusing on Agamas and Treaties of Sabbatthivadins |
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| 著者 |
楊文廣 (撰)=Duong, Van-quang (compose)
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| 出版年月日 | 2007 |
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| ページ | 239 |
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| 出版者 | 華梵大學 |
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| 出版サイト |
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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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 華梵大學 |
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| 学部・学科名 | 東方人文思想研究所 |
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| 指導教官 | 黃俊威=Wong, Chun-wai |
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| 卒業年 | 95 |
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| キーワード | 阿羅漢=Arahant; 時解脫=Asamayavimutto; 不時解脫=Samayavimutto; 說一切有部=Sabbatthivadins |
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| 抄録 | 本論文的題目是：阿羅漢有退問題之研究─以南、北傳阿含思想與說一切有部論典為中心。在原始佛教時期，阿羅漢普遍被視為已達到圓滿解脫的境界。佛陀也是阿羅漢之一。例如在佛陀初轉法輪度喬陳如五兄弟得阿羅漢之後，經中相傳世間始有六位阿羅漢。佛陀為佛寶阿羅漢，喬陳如五兄弟為僧寶阿羅漢。如《過去現在因果經》說：「始有六阿羅漢：佛阿羅漢是為佛寶；四諦法輪是為法寶；五阿羅漢是為僧寶。如是世間三寶具足」。不過隨著時間轉變到了部派時期，阿羅漢已不被視為圓滿解脫的境界了。也就是說有些部派認為阿羅漢因為起欲界貪、色界貪、無色界貪而退失阿羅漢果。在各部派主張阿羅漢有退當中，最有權威同時也最有系統敘述阿羅漢有退的就是說一切有部。在說一切有部的諸論中，共有十二部論主張阿羅漢有退。其中包含較有名的論典如《發智論》、《大毘婆沙論》、《俱舍論》、與《順正理論》。
依說一切有部的觀點，阿羅漢分成六種，即是退法、思法、護法、住法、必昇進法，以及不動法。此六種阿羅漢又分成兩大類。前五種稱為時解脫阿羅漢，特徵是都有退失的可能。最後不動法種稱為不時解脫阿羅漢，特徵是永無退失的可能。此兩大類又簡稱為退法與不退法阿羅漢。同時說一切有部也提出不少經證來增強自宗論說的說服力。諸如阿羅漢有兩種與六種的經證，如《中阿含》福田經提到九種阿羅漢中已包含兩種與六種阿羅漢。九種阿羅漢是思法、昇進法、不動法、退法、不退法、護法護則不退不護則退、實住法、慧解脫、與俱解脫；阿羅漢有退的具體個案，如《雜阿含》喬底迦經，敘述尊者瞿低迦（Godhika）一位時受意解脫身作證者，經過六次反覆退轉都能復得。彼尊者憂心有再次退轉決定自殺入涅槃；阿羅漢起貪嗔癡退的經證，如《增支部三》五集，第149經敘述阿羅漢因為樂於營業，樂於戲論，樂於論諍，樂於長途，以及身恒多病等五法而退失。
本論文的目的是以阿含經的角度來剖析說一切有部所主張阿羅漢有退的各種論說是否合乎阿含經思想，或者只是說一切有部思想的創新。此目的具體化為四個主要問題等待解決。第一者阿含經的普遍思想是否認為阿羅漢必是究竟解脫者？如果阿羅漢必是究竟解脫者，那麼不能允許有任何退失的例外。第二者《大毘婆沙論》所說《中阿含》福田經有提到退法、不退法兩種阿羅漢，以及六種阿羅漢。此經是否屬實或是偽經？第三者被認為是阿羅漢有退的具體個案，即《雜阿含》喬底迦經敘述尊者瞿低迦因為多次退失而自殺入涅槃。彼尊者在自殺之前是否已得阿羅漢？第四者被認為是阿羅漢起貪嗔癡退的經證，如《增支部三》五集，第149經敘述阿羅漢因為樂於營業，樂於戲論，樂於論諍，樂於長途，以及身恒多病等五法而退失。此經的內容是否被誤解？詳細內容請看正文。
This topic is A Study on the Backsliding of Arhat: Focusing on Agamas and Treaties of Sabbatthivdins. In the stage of early Buddhism, arhat had been regarded as one who attained the full accomplishment of liberation. The Buddha was one of the arhats. According to the sutras, after the Buddha’s first turning of the wheel of the dharma, Ajnata-kaundinya and his other four brothers became arhats too as being stated in the Sutra on the Causes and Effects of the Past and Present, “From then on, there are six arhats: the Buddha is the Buddha treasure, the four-noble truth is the Dharma treasure, and the five arhats are the Sangha treasure. Thus, three treasures are completed in the world.” But by the time of Sectarian Buddhism, some sects’ interpretations of arhat had been changed from the state of perfection to backsliding due to his greedily attachment of the three realms. The statement of the sect of Sabbatthivdins was the most authoritative and systematic among these sects, which had twelve treaties discussing this issue. Some well-known treaties, such as Jnanaprasthana sastra, Mahavibhasa, Abhidharmakosa-bhasya, and Abhidharma-Nyayanusara sastra, were included in the twelve treaties.
From the viewpoint of Sabbatthivdins, there were six kinds of arhats distinguished by their dharma level of backsliding, recalling, protecting, abiding, promoting, or immovability. These six kinds of arhats could be divided into two categories: the five preceding ones were possible to backslide, and the last one was never turning-back. Meanwhile, the practitioners of Sabbatthivdins reinforced their assertion by quoting from sutras related to this subject. For example, there were nine kinds of arhats mentioned in the Sutra on Field of Merit in Madhyamagama, which encompassed the above six arhats. And, in Samyuktāgama, a Venerable, Godhika, who once again attained arhatship after having been backsliding for six times. For fearing backsliding again, he committed suicide and entered into nirvāṇa. Thirdly, in the 149th’s sutra collected in Aguttaranikāya III, vol. 5, also referred the backsliding of arhats because of their indulgence of running business, meaningless argument or debating, and long distance journey, and being troubled by constant illness.
The purpose of this thesis is to analyze the affirmation of Sabbatthivdins regarding to the backsliding of arhat from the standpoint of Agamas for realizing this affirmation is in accordance with the thoughts of Agamas or merely the innovation of Sabbatthivdins. Four critical questions are discussed for fulfilling the above purpose. Firstly, in Agamas, whether arhats were fully attained the accomplishment of liberation or not? If they did, it was impossible for any arhat to backslide. Secondly, is the Sutra on Field of Merit , which indicated the possibility of arhat’s backsliding as being mention |
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| 目次 | 致謝 I
摘要 II
Abstract IV
目錄 VI
1緒論 1
1.1問題意義與研究動機 1
1.1.1問題意識 1
1.1.2研究動機與意義 4
1.2原典依據與研究範圍 6
1.2.1原典依據說明： 6
1.2.2研究範圍說明 7
1.3研究方法與架構 9
1.3.1研究方法 9
1.3.2研究架構 10
1.4重要說明與研究限制 13
1.4.1重要說明 13
1.4.2研究限制 13
2 阿羅漢的界定與種類 14
2.1阿羅漢的界定與特徵 14
2.1.1貪嗔癡斷盡無餘是阿羅漢果的基本界定 14
2.1.2阿羅漢的特徵 17
2.1.2.1阿羅漢必能自證知「我生已盡、梵行已立、所作已作、自知不受後有」 17
2.1.2.2無漏心解脫、慧解脫 19
2.1.2.3五特徵：不自舉、不還舉、不起塵、不熾然、不嫌彼。 21
2.1.2.4不行不放逸行 26
2.2阿羅漢的種類 30
2.2.1阿含經的分類 30
2.2.1.1三明阿羅漢、俱解脫、慧解脫 30
2.2.1.1.1三明阿羅漢 33
2.2.1.1.2俱解脫 42
2.2.1.1.3慧解脫 46
2.2.1.2佛與阿羅漢的異同 52
2.2.2 論典的分類 56
2.2.2.1有為無為阿羅漢 57
2.2.2.2時解脫阿羅漢與不時解脫阿羅漢 69
2.2.2.3六種阿羅漢 79
2.3小結 87
3阿羅漢修證的基本原理與果證分位 89
3.1三學－戒定慧 89
3.1.1戒定慧具足是解脫的必備 89
3.1.2戒定慧中必以智慧為指南。 91
3.1.3戒的精義不在戒條而在淨化身、口、意三業。 96
3.1.4定的精義不在禪定多深而在促成智慧發展 99
3.1.5慧的精義不在三明六通而在斷盡貪嗔癡得漏盡解脫。 102
3.2修證的果位分類 105
3.2.1泛論果位分類 105
3.2.2四果分類 111
3.2.2.1泛論見道位與修道位 111
3.2.2.2見道位──須陀洹果 113
3.2.2.3修道位──斯陀含果 122
3.2.2.4修道位──阿那含果 125
3.2.2.5修道位──阿羅漢果 131
3.3小結 138
4 說一切有部主張阿羅漢有退的論典 140
4.1各論典主張阿羅漢有退 140
4.2各部派對阿羅漢有退無退的看法 144
4.3小結 150
5有部主張阿羅漢有退的主要經證 152
5.1前言 152
5.2六經內容的摘要 154
5.2.1兩種及六種阿羅漢經 154
5.2.2時解脫阿羅漢由五因退經 155
5.2.3喬底迦經（Godhika-sūtra） 156
5.2.4炭喻經 157
5.2.5毒箭喻經 158
5.2.6鄔陀夷經（Udāyi-sūtra） 160
5.3小結 161
6 阿羅漢有退無退的問題分析 163
6.1前言 163
6.2兩種與六種阿羅漢的經典考察 164
6.3阿羅漢是否因利養退 171
6.4炭喻經說阿羅漢有退的問題分析 175
6.5毒箭喻經說阿羅漢有退的問題分析 179
6.6《論事》反駁阿羅漢有退的主張 182
6.7小結 188
7 時解脫有退的問題分析 190
7.1前言 190
7.2《增支部》諸經有提到「時解脫」但是不是阿羅漢 193
7.3《雜阿含》的時受意解脫身作證－喬底迦是否是阿羅漢 197
7.4《中阿含》大空經的時愛樂心解脫者是否是阿羅漢 200
7.5時解脫因五因退的問題分析 204
7.5.1主張時解脫阿羅漢由五因退的諸論 204
7.5.2南北傳有關五退因的經典 207
7.6《論事》對時解脫阿羅漢有退的看法 214
7.7 阿含經所談根性的議題 218
7.8小結 221
8 結論 223
8.1 綜論研究的結果 223
8.2問題的回顧與反省 225
參考書目 228 |
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| ヒット数 | 40 |
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| 作成日 | 2023.05.22 |
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| 更新日期 | 2023.05.22 |
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