|
|
|
 |
|
|
|
|
| 著者 |
林崇安 (著)=Lin, Chung-an (au.)
|
|---|
| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
|
|---|
| 巻号 | n.3 |
|---|
| 出版年月日 | 1990.04 |
|---|
| ページ | 25 - 44 |
|---|
| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
|---|
| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
|
|---|
| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese; 英文=English |
|---|
| キーワード | 印度佛教; 部派佛教=Abhidharma Buddhism; 經典結集=Sutra's collection; 二律系; 四聖部; 十八部 |
|---|
| 抄録 | 本文探討印度部派佛教發展過程中，二律系，四聖部及
十八部的形成，並配合各部的師資傳承來研究. 佛滅當年的
王舍城結集，由阿難先結集經藏，而後優波離結集律藏. 佛
滅百年的毗舍離結集，由於是因戒律而引起，因此先結集律
藏，而後結集經藏，此次結集後，形成會內的上座律系與會
外的大眾律系. 此中，上座律系並將戒條次第調動而與大眾
律系有所不同. 佛滅一三七年起，佛教內部對「五事」，「
實有」，「補特伽羅我」等問題的看法，起了法諍，經過六
十三年，形成了四聖部 (聖上座部，聖說有部，聖犢子部及
聖大眾部)，佛滅二百年時，犢子上座首先結集論藏，集出
《舍利弗阿毘曇》置於經藏與律藏後，其後各部亦參照此
論而有論藏. 佛滅二三五年的華氏城結集，先結集律藏而後
結集經藏與論藏，此次為聖上座部的內部結集. 在阿育王時
期，印度內外分裂成十八個主的部派，此中有七個是阿
育王派遣四聖部的高僧至邊地弘法後所形成. 至於二律系與
四聖部的關係：在法諍前期，會外大眾律系的廣大僧眾，分
裂成聖大眾部，聖犢子部與聖說有部. 法諍後期，大天與末
闡提之諍，最為劇烈，贊成前者為年少大眾，贊成後者為少
數的年長上座，故後人又稱前者為「大眾部」，後者為「
上座部」，結果將此二部與二律系混淆，產生部派分類上的
困擾. 其實大天 (屬聖大眾部) 與末闡提 (屬聖說有部)，
同屬會外大眾律系. 由戒條的次第，可看出聖大眾部，聖說
有部二者與聖上座部出入不小. 而聖犢子部的律藏，即是聖
大眾部的律藏. 在師資傳承方面，部派佛教中，有大迦葉及
阿難系，優波離系，阿那律系，舍利弗及羅怙羅系，迦旃延
系等，此中，大迦葉及阿難系的商那和修，末闡提，北傳將
此二位傳說成阿難的親傳弟子，結果與南傳在佛滅年代推算
上，差了百年左右，其實此二位是釋尊第五代左右的弟子.
至於四聖部與十八部的關係如下：
(一) 聖上座部--化地部 (分別說部)，法藏部，雪山
部，銅鍱部. (共四部)
(二) 聖大眾部--根本大眾部 (一說部)，說出世部，
雞胤部，多聞部，說假部，制多山部. (共六部)
(三) 聖犢子部--犢子部，法上部，賢冑部，六城部，
正量部. (共五部)
(四) 聖說有部--根本說一切有部，飲光部，說轉部.
(共三部)
此中，化地部，法藏部，雪山部，銅鍱部，制多山部，
正量部及罽賓犍陀羅的根本說一切有部等七部，皆是阿育王
派高僧往邊地弘法所形成.
Since the synod held in Rajagrha for the
collection and fixing of the words that was
bequeathed by the Buddha and editing them into
scriptures, arguments arose among the clerics that
led to the seperation of the Sangha. From that time
onward，different schools of Hinayana Buddhist were
established. As time passed，a certain school would
also serperated into different sects. This article
shows that among the totally of eoghteen Hinayana
sects, seven of them were established during the
regime of King `Asoka`.
After King `Asoka`，who united India and become
converted to Buddhism，he dispatched missionaries to
the neighbouring countries, in four directions, in
order to spread the Buddha's teaching. When the
monk-missionaries had arrived in the foreign lands,
they probably were influenced by the new environment.
Due to the foreign culture，new ideas of Buddhism
were created. Therefore，the above-mentioned seven
Hinayana sects were formed.
This article should also discusses the sources
from were the eighteen Hinayana sects derived:
The `Mahisasaka` Sect，the Dharmaguptaka Sect,
the Haimavata Sect and the `Tamrasatiya` Sect were
derived from the Arya-Sthavira School.
The Mula-Mahasamghika Sect，the Lokottarvadin
Sect，the Kukktika Sect，the Bahusrutiya Sect，the
`Prajnaptivadin` Sect and the Caitika Sect were
derived from the Mahasamghika School.
The Vatsiputriya Sect，the Dharmottariya Sect,
the Bhadrayaniya Sect，the sannagarika Sect and the
Sammatiya Sect were derived from the Arya-
Vatsiputriya School.
The Mula-Sarvastivadin Sect，the Kasyapiya Sect
and the Samkrantivadin Sect were derived from the
Arya-Sarvastivadin School.
As to the Dharma transmission of the different
sects, this article demonstrates that some of them
were the religious descendants of Mahakasyapa and
Ananda. While the others, however，were descendants
of Upali，Aniruddha, Sariptutra and Rahula, and of
Katyayana, etc. |
|---|
| ISSN | 10177132 (P) |
|---|
| ヒット数 | 2382 |
|---|
| 作成日 | 1998.07.22
|
|---|
| 更新日期 | 2017.06.15 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
