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《阿含經》集成與大乘經典源流的研究=A Study of the Collection of Agamas and the Origin of Mahayana Sutras |
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| Author |
林崇安 (著)=Lin, Chung-an (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.4 |
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| Date | 1991.07 |
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| Pages | 1 - 28 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Keyword | 阿含經; 大乘經典; 經典結集=Sutra's collection; 王舍城經典結集=Sutra's collection; 毗舍離經典結集=Sutra's collection; 犢子; 經典結集=Sutra's collection; 華氏城結集 |
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| Abstract | 本文引用南北傳的相關資料，探討《阿含經》在不同結
集中的變化及大乘經典的源流. 文中敘及：
1. 釋尊所開示的教法中，即已有相應及增一阿含經的雛型.
2. 釋尊因材施教，在中，晚年時，將其教法歸攝為九分教或
十二分教，其中含有「方廣」.
3. 王舍城結集時，先結集經藏而後結集律藏，此中經藏是以
聲聞教法的蘊，處，緣起，食，諦，界等等事為範圍，依
次結集出相應，中，長，增一等四阿含，由於方廣的「經
大」與「事異」而不結集在內.
4. 毗舍離結集時，先結集律藏而後結集經藏，此中經藏依次
結集長，中，相應，增一及雜藏等五部.
5. 其後聲聞僧眾因義理之諍，及受到大乘方廣思想的衝擊
，形成四聖部，此中犢子部的上座在佛滅二百年首先結集
出論藏.
6. 在華氏城結集時，依次結集律藏，經藏與論藏，此中經藏
依長，中，相應，增一及雜藏等五部來結集，並將各《阿
含經》內部的次序大幅調整，刪減重複，且使與優波離下
傳的律藏內容一致，形成南傳五部的精簡風格.
7. 由於結集及師資傳承的不同，形成七種不同排列的四或五
阿含，並可看出說有部不屬於毗舍離結集的會內上座系統
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8. 聲聞的阿含經與大乘的方廣經，二者主源自佛說或佛所
印可.
Based on the related canons of the northward-
and southward-spreading Buddhism，the collection of
`agamas` during different Councils and the origion
of the `Mahayana` `sutras` are studied.
It is pointed out that (1) the initial format of
Samyukta and Ekottara has been used by Shakyamuni
Buddha in teaching Dharma. (2) At Buddha's middle
and old ages, the Buddha concluded the teachings as
nine or twelve branches of scripture which include
Vast Texts (Vaipulya). (3) In the first Council at
Rajagrha, the set of `sutra` are collected in the
order of Samyukta, Madhyama, Dirgha and Ekottara
`agamas`，then the set of vinaya are collected.
The content of the set of `sutra` is limited to the
topics of aggregates, sources, dependent arising and
so forth, whereas the Vast Texts are not included
due to their large volume and different purpose. (4)
In the second Council at Vaisali，the set of vinaya
are collected first，then the set of `sutra` are
collected in the order of Dirgha, Madhyama,
Samyukta, Ekottara and Ksudraka `agamas`. (5)After
the second Council，sanghas are divided into Four
Saint Groups (Sthaviravadinas, Mahasamghikas,
Vatsiputriyas, Sarvastivadinas) due to the debate of
the meaning of the Dharma and the impact of the
philosophy of Vast Texts. The set of abhidharma are
collected by the sthaviras of Vatsiputriyas 200
years after the Nirvana of the Buddha. (6) In the
Council at Pataliputra, the set of vinaya, `sutra`
and abhidharma are collected in succession，whereas
the set of `sutra` is collected in the order of
Dirgha, Madhyama, Samyukta, Ekottara and Ksudraka
`agamas`. The internal orders of the `sutra` in
each `agamas` are rearranged，the overlapping parts
of the `sutras` among different `agamas` are
eliminated，and the sentences in the set of `sutra`
are adjusted so that they are consistent with those
of the vinaya as recited by Upali. (7) Because of
the influence of the Councils and the difference of
lineages, seen different orders of `agamas` are
formed. We note that the school of Sarvastivadinas
is not a branch of the Sthaviravadinas of the
Vaisali Council. (8) The essential parts of the
`agamas` and the `Mahayana` Vast Texts are the
words spoken by the Buddha or agreed by the Buddha.
In this paper，related scriptures are quoted
successively support the above statements. |
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| ISSN | 10177132 (P) |
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| Hits | 1949 |
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| Created date | 2001.06.06
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| Modified date | 2017.06.15 |
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