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縁起支解釈の展開 -- 上座部大寺派の三世両重因果説=Changes in the Interpretation of the Paţiccasamuppādańgas: On the interpretation of Paţiccasamuppāda theory in the Mahāvihāra Theravāda tradition |
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| 作者 |
馬場紀寿 (著)
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| 出處題名 |
インド哲学仏教学研究=インド テツガク ブッキョウガク ケンキュウ=Studies of Indian Philosophy and Buddhism, Tokyo University
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| 卷期 | v.10 |
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| 出版日期 | 2003.03 |
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| 頁次 | 17 - 31 |
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| 出版者 | 東京大学インド哲学仏教学研究室=Dpt. Of Indian Philosophy and Buddhist Studies, Tokyo University |
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| 出版者網址 |
http://www.l.u-tokyo.ac.jp/intetsu/index.html
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| 出版地 | 東京, 日本 [Tokyo, Japan] |
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| 資料類型 | 期刊論文=Journal Article |
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| 使用語言 | 日文=Japanese |
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| 摘要 | The Interpretation of the Paţiccasamuppādangas in the Mahāvihāra Theravāda tradition changed in the order of the ""Vibhasigasutta"", Vibhańga, VIsuddhimagga and the commentaries on the Vinaya and the four Nikāyas. In this paper, I examine the process of change in these different interpretations. (1) The ""Vibhańgasutta"" (Samyuttanikāyu Nidānavagga2) is the only sutta in the four Nikāyas that describes paţiccasamuppāda as having twelve ańgas and defines all twelve paţiccasamuppādańgas. (2) The ""Suttantabhājaniya"" section of the ""Paccayākāravibhańga"" chapter in the Vibhańga follows almost the same definitions of the paţiccasamuppādańgas as are found in the ""Vibhańgasutta"", but changes the definitions of sańkhārā, nāma, and bhava. ""Vibhańgasutta"" → Vibhańga (a) sańkhārā : kāya-, vacī-, mano-sańkhāra → puñña-, apuñña-, āneñja-, kāya-, vacī-, mano-(abhi)sańkhāra (b) nāma : v edanā, sañña, cetanā, phassa, manasikāra → sañña-, sańkhāra-, viññāna-kkhandha (As a result of this change, viññāna and nāmarūpa came to mean pañcakkhandha) (c) bhava : kāma-, rūpa-, arūpa-bhava. → kamma-, uppatti-bhava These changes made both ""sańkhārā ⇒ viññāna・nāmarūpa"" and ""bhava ⇒ jāti"" common causation as follows. (a) sańkhārā ⇒ viññāna → nāmarūpa ＝ puñña-, apuñña-, āneñja-abhisańkhāra ⇒ khandhā kāya-, vaci-, mano-sańkhārā (b) bhava ⇒ jāti ＝ kamma-bhava (including puñña-, apuñña-, āneñja-abhisańkhāra) ⇒ khandhā uppatti-bhava ※jāti is defined as ""khandhānam pātubhāvo"" (the appearance of khandhā) in the Vibhanga. But in this text the standpoints of ""kayia-, vaci-, mano-sańkhārā"" and ""uppatti-bhavia"" are not yet clear. (3) The Visuddhimagga basically follows the same definition of the paţiccasamuppādańgas as found in the Vibhańga rather than those of the ""Vibhańgasutta"". Moreover, the Visuddhimagga interpretes the six sańkhāras as three sańkhāras, and restricts bhava as being the cause of jāti to only kammabhava. (a) sańkhārā ⇒ viññāna → nāmarūpa ＝ puñña-, apuñña-, āneñja-abhisańkhāra ⇒ khandhā (b) bhava ⇒ jāti ＝ kamma-bhava (including puñña-, apuñña-, āneñja-abhisańkhāra) ⇒ khandhā Therefore, it is clear those the Vrsuddhimagga interpretes both ""sańkhārā"" ⇒ viññāna→nāmarūpa"" and ""bhava ⇒ jāti"" as ""kamma (action) ⇒ rebirth"". With these interpretations, Paţiccasamuppāda theory came to explain the causation of the past, present, and future. (4) The commentary on the Vinaya (Samantapāsādikā) and the commentaries on the four Nikāyas (Sumańgalavilāsinī, Papañcasūdanī, Sāratthappakāsinī, Manorathapūranī) do not explain paţiccasamuppāda in detail and advise readers to study it by reading the Visuddhimagga. Thus, the Visuddhimagga represents the final stage in the interpretation of paţiccasamuppāda theory. |
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| ISSN | 09197907 (P) |
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| 點閱次數 | 737 |
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| 建檔日期 | 2008.11.25 |
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| 更新日期 | 2021.08.31 |
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