《法蘊足論·緣起品》對《甕喻經》的引用—以梵、巴、漢本《甕喻經》為基礎=Quotations from the Kuṃbhopama Vyākaraṇa in the Chapter Pratītyasamutpāda of Dharmaskandha - Based on Comparing the Sanskrit, Pali and Chinese Versions of the Kumbhopama Vyākaraṇa
《法蘊足論》，漢譯全稱為《阿毘達磨法蘊足論》，還原梵文為Abhidharma Dharmaskandha，是說一切有部「六足一身」論中成立時間較早的論書。目前學界雖然對《法蘊足論》與《集異門足論》成立時間先後的問題尚無定論，但是均認為二者是初期阿毘達磨論書。上世紀三十年代梵文寫本殘片的發現，為學界研究《法蘊足論》提供了新的材料和研究視角。殘片的內容包含了〈缘起品〉(pratītyasamutpāda)的大部分內容 採用梵、漢對勘的研究方法具有非常重要的意義。 從漢譯《法蘊足論》的內容可知，其主要形式為引用經文並「分別經義」。這一點也非常符合《大毘婆沙論》中對「阿毘達磨」的定義。而且，在研究《法蘊足論．緣起品》的過程中，發現其對經典的引用程度遠非一般論書可比。在解釋「緣起」和「緣已生法」之時，引用的經典中指出確定名稱的就已經多達十一部 。《 甕喻經 》（ Kumbhopama Vyākaraṇa 為其中一部 。〈 缘起品 〉 在解釋「無明緣行」、「行緣識」的過程中引用了《甕喻經》中兩部分內容。雖然內容簡短，但是卻有著重大意義。《甕喻經 》現存有三個不同版本，分別為梵、巴、漢 。 漢譯本為 《 雑阿含經 》 第十二卷二九二經 以下簡稱 SĀ. 對應巴利語 《 相應部 》 第十二 「 因緣相應 」 五十一經 (以下簡稱 SN. 梵文本主要來源於德國所藏敦煌吐魯番出土的梵文文獻 Tripāṭhī Chandrabhāl Fünfundzwanzig Sūtras des Nidānasaṃyukta 以下簡稱 Skt.292”）。 本論主要在對比研究不同版本《甕喻經》的基礎之上，進一步對比研究梵、漢本《法蘊足論·緣起品》的異同，最後回歸到「緣起」 的主要解釋框架，對引文內容和解釋對象的關係進行深入探討。 「無明緣行」、「行緣識」分別展現出三種不同的類型，其中引用《甕喻經》的主要目的也在於解釋第三種類型的「無明緣行」和「行緣識」。第三種類型的「無明緣行」和「行緣識」，重點在於借由《甕喻經》引入 「 無明 」、「 福行 」、「 非福行 」、「 不動行 」、「 識 」 等概念。而《甕喻經》又有不同的版本，因此需要藉助版本對比研究來對這一問題進行深入研究。 通過版本異同對比，可以看出奘譯相比於梵文本更為簡潔，SN.12.51相比于 SĀ.12.292確實存在增廣現象。因此，筆者認SĀ.12.292在成立的時間上應該比 SN.12.51更早。從 <緣起品>引用的內容來看，梵文本與与 SĀ.12.292在結構和內容上更為接近；但是因為Skt.292的內容有缺失，因此根據梵文本的內容有缺失，因此根據梵文本<緣起品緣起品>的內容補充的內容補充Skt.292中缺失的部分。中缺失的部分。 Dharmaskandha the full name is "Abhidharma Dharmaskandhapāda śāstra "(《 阿毘達磨法蘊足論 》 ), which is an early śāstra among all the "six-pāda and one-kāya" śāstras of Sarvāstivāda school. At present, although the academic community researchers have not yet dissolve the problem of the time of establishment of Dharmaskandha and Abhidharma Saṅgītiparyāya śāstra, they all believe that the two śāstras are the early works of Abhidharma. The discovery of sanskrit fragments in the 1930s provided a new material and perspective for researchers to study the Dharmaskandha. The sanskrit fragments contains most of the content of "dependent arising" (pratītyasamutpāda), which is of great significance to use the method of comparing Sanskrit and Chinese translation versions for studying Dharmaskandha. From the content of the Chinese translation version of Dharmaskandha, it can be seen that its main form is to quote the sūtras and explain the meaning of the quoted sūtras. This also coincides with the definition of Abhidharma in the "Abhidharma Mahāvibhāṣā śāstra". Moreover, in the process of studying the chapter dependent arising of Dharmaskandha, the fact that other Abhidharma śāstras is far from comparable to its citations from sūtras. When explaining the "pratītyasamutpāda" and "pratītyasamutpanna", the quoted sūtras’ amount is up to eleven that have been pointed out names. Kumbhopama Vyākaraṇa（《 甕喻經 》） is one of them. In the process of explaining "avidyā" and "saṃskāra", two parts of the Kumbhopama Vyākaraṇa are quoted. Although the content is short, it is significant to study Dharmaskandha. There are three different versions of the Kumbhopama Vyākaraṇa, Chinese translation, Sanskrit text and Pāli text. The Chinese translation is the twelfth volume 292 sūtra of Saṃyuktāgama sūtra("SĀ.12.292)", which corresponds to the twelfth Nidānasaṃyutta 51 sutta of Saṃyuttanikāya sutta ("SN.12.51"). The Sanskrit text mainly comes from the Sanskrit documents unearthed in Turpan, Dunhuang, now in Germany, Tripāṭhī Chandrabhāl: "Fünfundzwanzig Sūtras des Nidānasaṃyukta" ("Skt.292"). This paper is mainly based on the comparative study of different versions of the Kumbhopama Vyākaraṇa, and further compare and study the similarities and differences between the Sanskrit and the Chinese versions of Dharmaskandha. Finally return to the main interpretation of dependent arising, and conduct an in-depth discussion on the relationship between the quotations and avidyā and saṃskāra. There are three different types of "avidyāpratyaya saṃskāra " (無明緣行 ) and "saṃskārapratyaya vijñāna 行緣識 ））. Among them, the main purpose of quoting the Kumbhopama Vyākaraṇa is to explain the third type of "avidyāpratyaya saṃskāra" and "saṃskārapratyaya vijñāna", and introduce the concepts of " avidyā", "puṇya saṃskāra
