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《大智度論》所引述之「阿毘曇菩薩義」與 《大毘婆沙論》「菩薩義」之比對研究=A Comparative Study on Sarvāstivāda’s View Regarding “Requirements of a Bodhisattva” Found in the Mahāprajñāpāramitopadeśa and Mahāvibhāṣā |
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| Author |
釋長慈 (著)=Shi, Chang-tzu (au.)
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| Source |
福嚴佛學研究=Fuyan Buddhist Studies
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| Volume | n.15 |
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| Date | 2020.09 |
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| Pages | 53 - 120 |
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| Publisher | 福嚴佛學院 |
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| Publisher Url |
https://www.fuyan.org.tw/
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| Location | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者單位: 福嚴佛學院講師 |
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| Keyword | 阿毘曇菩薩義=requirement of a bodhisattva; 迦旃延尼子弟子輩=Mahāprajñāpāramiopadeśa; 阿毘曇鞞婆沙菩薩品=Sarvāstivāda’s Mahāvibhāṣā |
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| Abstract | 《大智度論》卷 4〈釋初品中菩薩〉中廣引《阿毘曇》的菩薩教理，此中所引述之「阿毘曇菩薩義」與現存唐譯《阿毘達磨大毘婆沙論》卷 176–178關於菩薩的內容相當。然在詳細比對二者後，筆者發現彼此間在「論述的結構次第」、「說明的主題」及「各論題的主張說明」上有很大的差異。根據《大智度論》的陳述，此處所引述之有部菩薩義似乎與《大毘婆沙論》的關係很密切；然若其資料來源是《大毘婆沙論》，何以二者會有如此大的差異？此是本文所關心之問題。值得注意的是，《大智度論》所引《阿毘曇》菩薩義中關於菩薩所行之「波羅蜜」德目，正是檀、尸羅、羼提、毘梨耶、禪、般若之六波羅蜜，這即是《大毘婆沙論》所說「外國師」的主張，而此與說一切有部正宗所主張之「四波羅蜜」有所不同。透過詳細地比對研究，筆者認為《大智度論》論主所引述的有部菩薩義可能出於《大毘婆沙論》以外的著作，從其所主張之波羅蜜的角度來看，這些菩薩義的內容很可能是西方論師的看法。
In the Mahāprajñāpāramitopadeśa ( 大智度論 ) there is a quotation on Sarvāstivāda’s view concerning the “requirements of a bodhisattva,” which is very similar to a passage in the Sarvāstivāda’s Mahāvibhāṣā translated by Xuanzang. Nevertheless, it is interesting that there are many significant differences between the Mahāprajñāpāramitopadeśa and Mahāvibhāṣā concerning this topic, such as the structure, key topics and explanations of the key topics. According to the account related to the quotation in the Mahāprajñāpāramitopadeśa, the content quoted has a strong connection to the Sarvāstivāda’s Mahāvibhāṣā. If the source of that quotation is from the Sarvāstivāda’s Mahāvibhāṣā, then why is it that the two have such dramatic divergences? This paper attempts to explore this issue. In addition, it is noteworthy that the topic on pāramitā in the quotation indicates the items for a bodhisattva’s practice, which are dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā and prajñāpāramitā while in the Sarvāstivāda’s Mahāvibhāṣā, only four pāramitās are mentioned. After careful analyses of the two texts, the conclusion is that the Mahāprajñāpāramitopadeśa’s quotation is likely to have been derived from another text. Some clues suggest that the teaching on pāramitās in the quotation may reflect the viewpoint of so called “foreign masters” (外國師), or specifically, the “western masters” (西方師). |
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| Table of contents | 一、前言 55
二、《毘婆沙論》之集成與傳譯過程概述 56
三、《阿毘曇》菩薩義的比對 61
（一）名為菩薩的條件 61
（二）關於何時修三十二相 64
（三）關於「阿僧祇」的量度 65
（四）三阿僧祇之修道歷程 67
（五）種三十二相之業及處所 70
（六）關於三十二相於何相初種 72
（七）關於三十二相為一思種或多思種與一福德之量 73
（八）關於成就三十二相的時間 77
（九）關於六波羅蜜 81
（十）關於菩薩生兜率天 88
（十一）關於菩薩下生前作四種觀察 91
（十二）關於菩薩末後身從天上下生人間 94
（十三）關於菩薩正慧入母胎 95
（十四）關於菩薩出胎及三十二相具足 98
（十五）出家修行而成就無上道 109
四、結說 111
附錄 114 |
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| ISSN | 20700512 (P) |
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| Hits | 309 |
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| Created date | 2022.04.14 |
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