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《施設足論》業報思想研究=A Study on the Principle of Karma-vipāka in Abhidharma prajñāpti-pāda |
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| 著者 |
釋悟殷 =Shih, Wu-yin
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| 掲載誌 |
法印學報=Journal of Dharma Seals
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| 巻号 | n.9 |
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| 出版年月日 | 2018.12 |
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| ページ | 149 - 192 |
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| 出版者 | 財團法人弘誓文教基金會 |
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| 出版サイト |
https://www.hongshi.org.tw/
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| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, 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 |
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| ノート | 作者：玄奘大學宗教與文化學系兼任助理教授暨佛教弘誓學院研究部教師
Author: An adjunct associate professor at the Department of Religion and Culture, Hsuan Chuang University, and teacher at the Hongshi Buddhist Cultural and Educational Foundation. |
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| キーワード | 施設論=Abhidharma prajñāpti-pāda; 婆沙論=Abhidharma-mahā-vibhāṣā-śāstra; 業=karma; 業報=karma-vipāka |
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| 抄録 | 說一切有部傳有「一身六足」論。在一身六足中，唐代玄奘大師譯出《發智論》與《法蘊足論》等六論，獨缺《施設足論》未翻。趙宋時代，施護等譯出該論，但只是「因施設」而已。藏傳佛教亦有《施設足論》，然對照漢譯及《大毘婆沙論》的引文，可知藏譯本也不全。因此，要探究《施設足論》的思想全貌，並不容易，且存有「不可能」的遺憾。
尚幸，漢譯《大毘婆沙論》保留有非常豐富的《施設足論》資料，可以彌補一些遺落的思想。職此之故，筆者在印順導師研究成果的基礎上，從《大毘婆沙論》蒐羅有關《施設足論》的記載，將之梳理歸納為業與業報、禪定與神通、世間安立等等，共五大類，以呈現《施設足論》的風貌。本文，只探討「業與業報」部分。
本文寫作方式，分為二大主軸：首先羅列《施設足論》原文，然後再說明其思想特色及與《婆沙論》之異同。這樣，既可呈現《施設足論》之原始資料，又可發掘阿毘達磨師在自由思考論究下形成的思想差異。
It is said that Sarvastivada consists of a major metaphysical book and six minor ones. Of these religious classics, Great Master Hsuan Chuang of the Tang Dynasty had translated six monographs, including Abhidharmajñāna-prasthāna-śāstra and Abhidharma-harmaskandha pāda śāstra, with Abhidharma prajñāpti-pāda the only exception remains to be translated. In the Song Dynasty, Dānapāla led a group of talented monks translating a part of Abhidharma prajñāpti-pāda, a.k.a. “Kārana-prajñapti.” Tibetan Buddhism has also owned a version of Abhidharma prajñāpti-pāda, but it seems like an abridged version after a careful examination of its Chinese translation and some citations from Abhidharma-mahā-vibhāṣā-śāstra. Hence, it would be a daunting challenge to explore the thoughts presented by Abhidharma prajñāpti-pāda, and can be regrettably impossible no matter how much effort was made.
Fortunately, a large bulk of information regarding Abhidharma prajñāpti-pāda could be found in the Chinese translation of Abhidharma-mahā-vibhāṣā-śāstra, which serves as very important clues to revealing the content of Abhidharma prajñāpti-pāda. Thereupon, the author drew inspiration from the research findings of Dharma Master Yin Shun, and then collected every account of Abhidharma prajñāpti-pāda mentioned in Abhidharma-mahā-vibhāṣā-śāstra. Lastly it was categorized into five types of literature: karma and karma-vipāka, Dhyāna-samādhi and Abhijñā, and how Abhidharma prajñāpti-pāda interpreted the world (loka). This paper deals mainly with “karma and karma-vipāka.”
This paper can be divided up into two parts: the first part presents the original of Abhidharma prajñāpti-pāda, whilst the second part is devoted to an introduction to the characteristics of its theoretical thinking and a comparison of Abhidharma prajñāpti-pāda and Abhidharma-mahāvibhāṣā-śāstra. This helps to present Abhidharma prajñāpti-pāda in a more complete way while exploring how free thoughts proffered by Vaibhāṣika have diverged into various Buddhism doctrines.
肆、結語 189 |
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| 目次 | 壹、前言 152
貳、《施設論》之「業與業報」本文 154
A 一、仗勢損生、強取豪奪之業報 155
A 二、業和諸趣 155
A 三、造十惡業之各品業報 155
A 四、三時業和異熟果 156
A 五、男子造業勝非女人 156
A 六、極猛利貪、瞋、癡類斷善根 156
A 七、斷善根已，決定在地獄中生時、或死時方能續善 157
A 八、煩惱等，其罪亦等 157
A 九、離麁惡語，得梵音聲 157
A 十、感三十二相之業 157
A 十一、四種死——有橫死 158
A 十二、業和入胎 158
A 十三、三不善根是十惡業道生長因本 158
A 十四、斷生命乃至邪見皆有三種 158
A 十五、身三惡行和一切身惡業之攝屬 158
A 十六、身三妙行和一切身妙行之攝屬 159
A 十七、十業道之業用 160
A 十八、非黑非白業 160
A 十九、法輪僧壞 161
A 二十、前後律儀彼俱成就 161
A 二十一、一切如來應正等覺皆悉平等 161
參、《施設論》業與業報之特色及與《婆沙論》之異同 161
一、各種業報：A一～三 161
二、三時業和異熟果：A四 166
三、斷善根：A五～八 168
四、相異熟業：A九、十 173
五、死和入胎：A十一、十二 176
六、三不善根與十善惡業道：A十三～十七 177
七、十業道之業用：A十七 181
八、非黑非白業，法輪僧壞：A十八、十九 183
九、前後所受律儀俱皆成就：Ａ二十
十、一切如來應正等覺皆悉平等：Ａ二十一 187
肆、結語 189 |
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| ISSN | 22241299 (P) |
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| ヒット数 | 496 |
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| 作成日 | 2020.06.12 |
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