以《雜阿含經》為依據探討「解開而認知世人」與「出離而超脫人世」在條理的一貫=The "Unfolding of Cognition into Human Beings" and "Detachedly Transcending the Human World" Could be Doctrinally Coherent: Mainly Based on the Samyuktāgama
Bases on the Saṃ yuktāgama as the main textual source, this paper discusses how the principles of "unfolding of cognition into human beings" and "detachedly transcending the human world" are thoroughgoing. The discourse consists of the following eight sections. The first is an introduction that opens up with the main research themes and the initial ideas and outline. The second section expounds the thesis in four steps. The third section discusses Buddhist path to liberation in terms of perspectives on human beings, human world, and liberation. As an initial and general understanding of the themes in question, the abovementioned perspectives also act as the preparatory procedure for subsequent analysis. Section four singles out three sūtras from the Saṃ yuktāgama to serve as examples to elucidate the main themes. Section five employs sūtra no. 42 of the Saṃ yuktāgama with a set of items, i.e. aggregate (skandha), sensory gateway (āyatana), and perceptual factor (dhātu), to unfold the thesis on seven aspects. Through the cultivation processes such as observation, contemplation, and cognition in reality, this section exemplifies the two-fold thoroughgoing principle of its main theme. Section six focuses on sūtra no. 69 of the Saṃ yuktāgama to discuss "actually existing body" (sakkāya) and the five aggregates. The "actually existing body" can be unfolded into samudayagāminī paṭ ipadā and nirodha-gāminī paṭ ipadā to exemplify the two-fold thoroughgoing principle of its main theme. Based on sūtra no. 295 of the Saṃ yuktāgama, section seven expounds the theme that the composite body one has in this lifetime is not any substance owned by any being. As a result, the two-fold thoroughgoing principle can be exemplified as "the cause-and-conditioned origination of the world," and "the causeand-conditioned cessation of the world." The eighth section is the conclusion of this paper. There are six reasons why "unfolding of cognition into human beings" and "detachedly transcending the human world" can be thoroughgoing in both cognition and practice. Firstly, neither the conceptualization of substantiality nor any dividing frame of dichotomy is established or accepted at all. Secondly, even though the objects in question are sentient beings, human beings, the world, and human world, one does not take the superficial phenomena of these items in question as the bottom line. On the other hand, one should unfold and scrutinize them as sets after sets of living composites, constituent parts, sensory gateways, and perceptual factors. Thirdly, one should focus on inspecting the temporal process of the living composites and perceptual factors. Consequently, one can further unfold all operational aspects, especially on the momenta in its origin, related conditions, subsequent extended pathways, and the endured sufferings. Fourthly, one will dawn on the realization of the life as a sentient being or human being who is trapped i
