四部宗義=Four Tenets of Indian Buddhist Schools; 毘婆沙宗=Vaibhasika; 經部宗=Sautrantika; 無我見=view of selflessness
摘要
本篇譯注主要處理的內容是「毘婆沙宗」(說分別部)和「經部宗」(經量部)的定義。但是在說明這兩宗的宗義之前，作者蔣央協巴先以聖教與正理確立印度佛教的宗義為四部，也就是所謂的「四部宗義」；接著則是討論小乘宗義與大乘宗義之間，對於「大乘經典是否為佛說？」所衍生的爭論與回應等問題。關於毘婆沙宗，首先說明「毘婆沙宗」這個術語的詞源。其次說明經部宗的分類，亦即分為：依循法稱「七部量論」的「隨理行經部宗」與依循世親《俱舍論》的「隨教行經部宗」這兩類；以及從形相的觀點來區分的三派：能取所曲等數頓時派、漸次出生派及紛雜無二派。最後，同樣在「基」、「道」、「果」這樣的脈絡底下，依序以「總標」及「詳釋」這兩個層次去解釋經部宗的宗義。除了毘婆沙宗當中的犢子等五部主張「沒有『常、一、自在的補特伽羅』的見解」及「沒有『不依賴五蘊、獨自成立、實質而有的捕特伽羅』的見解」(細分的補特伽羅無我見)為主幹，去鋪陳有別於大乘宗意的解脫與成佛的理論。 Abstract The subject which is dealt with within this annotated translation is the tenets of both of Vaibhasika(Bye brag smra ba, the Great Exposition School) and Sautrāntika(mDo sde pa, the Sutra School). However, before delineating these two tenets, in the first place the author ‘Jam dbyangs bzhad pa established Indian buddhist tenets as four from the viewpoint of scriptures of Great Vehicle were taught by Lord Buddha or not between Lesser Vehicle and Great Vehicle of Tenets. As far as Vaibhasika is concerned, the etymology of Vaibhasika is elucidated first of all. Secondly, it is the explanation with regard to the division of Vaibhasika, i.e. from four root schools, from three root schools, from two root schools, or from one root school divided into eighteen schools. Finally, within the context or framework of base, path, and result, the tenets of Vaibhasika are explained in terms of outline and elaboration in turn. With regard to Sautrāntika, at first the author depicts the etymology of Sautrāntika. Secondly, he divides Sautrāntika into two groups: Followers of Reasonings described in Dharmakirti’s Seven Treatises on Prime Cognition and so forth and Followers of scriptures described in Vasubandhu’s Treasury of Manifest Knowledge. And by ways of assertions on aspect there are three, proponents of an Equal Number of Apprehended-Objects and Apprehending-Subjects, Sequentialists, and Non-Pluralists. Ultimately, likewise within the context or framework of base, path, and result, the tenets of Sautrāntika are explained in terms of outline and elaboration in turn. Apart from Varsiputriyas(gNas ma’I bu pa, Vatsiputra Followers) and so forth who advocated “the view of non-existence of permanent, single and independent person ”(gang zag rtag gcig rang dbang can gyis grub pas stong pa) and “the view of existence of self-sufficient person that neither the same as nor different from the mental and physical aggregates and neither permanence nor impermanence”(phung po dang ngo bo gcig dang tha dad dang rtag mi rtag gang du’ang brjod du med pa’i rang skja thub pa’i rdas yod kyi bdag yod pa), the rest of Vaibhasika and all of Sautrāntika elaborated the presentation of Liberation and Buddhahood in the primary axis of “the view of non-existence of a permanent, single, independent person”(gang zag rtag gcig rang dbang can gyis grub pas stong pa) and “the view of non-existence of a self-sufficient person” (gang zag rang rkya thub pa’i rdas yod du grub pas stong pa) other than Great Vehicle Schools of Tenets.
