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譬喻佛典之研究--撰集《百緣經》,《賢愚經》,《雜寶藏經》,《大莊嚴論經》 |
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| 著者 |
丁敏 (著)=Ting, Min (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.4 |
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| 出版年月日 | 1991.07 |
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| ページ | 75 - 120 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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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 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| キーワード | 譬喻佛典; 撰集百緣經; 賢愚經; 雜寶華經; 大莊嚴論經; 譬喻 |
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| 抄録 | 當說一切有部它煩瑣的阿毘達磨哲學發達起來時，另一
方面佛教的譬喻故事文學也蓬勃興盛. 這是因在通俗教化
的活動中，宣教師們運用佛菩薩，聲聞弟子的傳記，或民間
的故事為事例來說法. 因此很多的「譬喻經典」陸續編著完
成. 這其中包括經中全是十二分教中的阿波陀那(`avadana`)
宗教性故事的經典; 及除阿波陀那外，另加入了民間
的神話傳說故事的譬喻經典; 本論文所探討的四部經中,
《撰集百緣經》及《賢愚經》屬於阿波陀那性質的經典; 而
《雜寶藏經》,《大莊嚴論經》則屬混合著民間故事譬喻經
典.
四部譬喻經典的研究方法，主採專經各別研究. 進行
的方式則依如下幾項：一：首先考證該經的撰者，譯者及撰
譯年代; 其二：分析各經的形式，約可歸納出「譬喻授記」
，「譬喻本生」，「譬喻因緣」等形式，單純的「譬喻」反
而少. 由此可見譬喻 (`avadana`) 與時間常有一種本質的
關係; 往往是將故事的主角放在時間的長流中，敘述生命在
一期期分段生死的過程中，把凡俗的隱晦的切面，轉化成宗
教切面的一連串事件. 又各經在撰寫模式上，常出現特定的
幾種模式，尤其是全是阿波陀那故事的譬喻經典，如《撰集
百緣經》,《賢愚經》，在形式上幾乎多少都仿照《阿含經
》的書寫形式：
(一)如是我聞. (《賢愚經》有)
(二)一時佛在ⅩⅩ地. (提到講經的人，時，地)
(三)與弟子 (多少) 人俱. (列出聽經人的身份及數目)
(四)轉入正題說故事.
(五)說故事的教訓.
(六)所有的聽講者，聞佛所說皆歡喜奉行.
其三. 分析各經的內容：可以發現是以「業報譬喻」為
主. 業力思想本身極複雜難解，極幽微深邃，而當用故事來
建構業的具體面目時，「業」的語言便不再是抽象奧渺的,
而是有其個體性，由每個不同的個別的生命際遇，指向業力
奧秘的內涵. 使信徒由業具體感性的塊面與之遇合. 其四是
為總結：即分別總結各經的特色. 其中以四經雖皆為小乘經
典，然皆具大乘思想於經中為共同特點. 可見大乘佛教生
長時，其根芽是培育在阿波陀那溫暖而肥沃的土中. 五是
為附表：由附表中各經故事分別又見于其他經律的情形中,
一則可知阿波陀那經典的源頭在阿含律部; 一則可知各經在
逐漸抄寫流傳中，互相影響的痕跡.
When the multitudinous Abhidharma philosophy of
Sarvastivadin developed，the literature of Buddhist
`avadana` stories also prospered. This is because
that in the activity of secular teaching，the dharma
preachers employed the biography of the Buddha, the
bodhisattvas and arahant disciples as well as the
folklores as examples to expound dharma. Therefore,
many `avadana` scriptures were compiled one by one.
These include the parable scriptures of religious
stories which contain `avadana` only and other
parable scriptures which add folklore stories to
`avadana`. This paper investigates two `sutras` each
of the two categories. Ths `sutra` of Collected
Hundred Occasions and The `sutra` of Sagehood and
Stupidity belong to the purely `avadana` scripture,
while The `sutra` of Miscellaneous jewels and The
`sutra` of Great Adornment Commentary belong to
other parable scriptures.
The methodology is to investigate these four
`sutras` individually. The steps are:
(1) To examine the author，the translator and the
time of writing and translation of each `sutra`.
(2) To analyze the style of each `sutra`. The style
may be classified into "`avadana` of
recognition"，"`avadana` of jataka"，"`avadana`
of cause and condition"，etc. There are only
very few `sutras` of purely parable. The
analysis shows that `avadana` has relationship
of substance with time. The leading figure of
the story is always put in the long stream of
time to describe the process of life in many
periods of birth and death. The worldly and
hidden sides are transformed into a series of
events of religious side. Besides, these
`sutras` usually have particular centain modes
in writing. Especially，the parable `Sutras` of
purely `avadana` such as The `Sutra` of
Collected Hundred Occasions and the `sutra` of
Sagehood and Stupidity almost follow the writing
style of the `agama` `sutra` :
(a) Thus as I have heard. (The `Sutra` of
Sagehood and stupidity has this sentence.)
(b) Once，the Buddha was at... (The person,
time and place of preaching the `sutra`
are mentioned.)
(c) Together with (how many) disciples. (The
status and number of the listeners are
listed.)
(d) Turn to the subject and tell the story.
(e) The sermon of telling the story.
(f) After hearing what the Buddha said，all
the audience are full of happiness to
follow the teaching.
(3) To analyze the contents of each `sutra`. It is
found that these `sutras` contain mainly the
parable of karma and retribution. The thought of
karma itself is very complicated，very deep and
very profound. When the concrete face of karma
is constructed by means of story,the languag |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1721 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.06.15 |
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