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題名：從《吠陀》苦行到早期佛教頭陀行之研究
作者：釋寶光
作者(外文)：Rev Dampe Vijitharathana Thero
校院名稱：華梵大學
系所名稱：東方人文思想研究所
指導教授：釋仁朗教授
莊國彬教授
學位類別：博士
出版日期：2015
主題關鍵詞：頭陀行；吠陀苦行；Dhutanga；Vedic Tapas
原始連結：連回原系統網址new window
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摘要
長久以來，人們就想求得快樂，所以為了尋找快樂用好多方法。此些方法之中宗教祭祀與修行比較重要。在《吠陀》時代的宗教祭祀都為了得到現世的財富，《奧義書》時代的宗教祭祀不只是現世的財富，還有求解脫。到了沙門時代修行是為了求解脫。在宗教歷史上我們可見很多沙門教派，他們也為了求解脫修很多法門。他們的解脫觀念也有一些不一樣的地方。從宗教文獻中可見每一個教派修的這些法門都不一樣，從《吠陀》時代到早期佛教一代比一代進步。《吠陀》與《奧義書》時代比較重視《吠陀》、《梵書》、《森林書》與《奧義書》中介紹的修行方法，但到了沙門時代比較重視修苦行方式，為了修苦行他們用一些方法，那就叫做vṛta或vata。用這些方法來折磨自己的身體，因為他們都認為修苦行而折磨身體就可以消業，消除所有的業之後可得解脫。這就是耆那教等沙門教派的解脫觀念與修行觀念。
當時佛教就是沙門當中比較新的又特別的一個教派，佛陀認為宗教祭祀或修苦行方法不可能求解脫，也認為消業跟解脫沒有什麼關係。佛教之前他們修的就是「戒」與「定」兩個，但佛教再加第三個就是「慧」，所以佛教的解脫觀念就是「戒定慧」的圓滿。佛教的戒跟當時其他沙門修的苦行是不同的，佛陀教的修行方法不壞身體。佛教的修行當中有比較特別的方法就是「頭陀支」，根據《清淨道論》的解釋修「頭陀支」可以持戒圓滿。另一方面「頭陀支」就是簡當的生活，因此可以漸少煩惱以及修行上的障礙。
修頭陀支看起來跟修苦行一樣，所以有一些人認為雖然佛教否認修苦行，但另外一邊還是接受。我們要了解其他沙門教派的解脫觀念與修行觀念，另外還要了解佛教的解脫觀念與修行觀念，這樣才可以了解修頭陀支與修苦行是不同的。
ABSTRACT
Human being is inclined to seek for happiness. They used various methods to gain happiness, such as religious sacrifices, rituals and ascetic practices. During the Vedic period, sacrifices were performed to gain wealth and fortune in this very life. In the following Upaniṣadic period, objective of sacrifices was not only limited to worldly success, but also to attain liberation from transmigration. After beginning of śramaṇa tradition, sacrifices were performed only for attaining liberation. Indian history reports the existence of several śramaṇa sects. They had adopted various methods for reaching liberation while maintaining mutually varying concepts about freedom. The texts which developed from Vedic period to early Buddhism, record about these śramaṇa groups and their practicing methods. Conducting rituals and sacrifices during Vedic and post-Vedic periods, were based on the instructions given in the Vedas, Brahmaṇas, Āraṇyakas and Upaniṣads. After beginning of śramaṇa tradition, some groups practiced asceticism, at the same time, they practiced a kind of practices, called vṛta or vata. Due to the impression that torturing body would remove the karma, some practices were physically tormenting. The removing karma would bring about liberation. This was the concept of Jaina etc śramaṇas about liberation and practicing.
Later, Buddhism emerged as a novel and differing tradition from other śramaṇa groups. The Buddha taught that practicing rituals and austerities, would not bring about liberation; similarly, there is no relation between removing karma and attaining freedom. In pre-Buddhist era, spiritual training was confined to morality and mental cultivation; Buddhism introduced the element of wisdom (paññā) into this two-stepped practice. Buddhist understanding of morality and asceticism differed from other śramaṇa groups. Buddhist asceticism does not harm the body. The Buddhist ascetic practice is called dhutaṅga. According to the Visuddhimagga , by practicing dhutaṅga, one can attain moral perfection. Further, following dhutaṅga is conducive to a simple life and to minimize hindrances against practice.
Instead of the popular denial of asceticism, the concept of dhutaṅga suggests an approval of it in Buddhism. The significant divergence regarding asceticism in Buddhism and other śramaṇa traditions is that the former does not propose a relation between liberation from kamma and ascetic practices, whereas the latter does so. To conclude, ascetic practices (dhutaṅga) serves only up to the perfection of morality in Buddhism.
參考文獻

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