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題名：上座部《論事》分析「大天五事」之研究
作者：釋明法
作者(外文)：Henegama Dhammaratana 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：黃俊威博士
學位類別：博士
出版日期：2016
主題關鍵詞：部派佛教；上座部阿羅漢觀；大眾部阿羅漢觀；大天五事；Sectorial Buddhism；Point of Arahant in Therāvada；Point of Arahant in Mahāsamgika；five incidents of Mahādeva
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摘要
佛教是一個修行團體，修行的目標，為了悟生命的真理和滅盡垢塵煩惱，之後離開生死輪迴。早期佛教內，已經了悟真理和斷絕垢塵煩惱的人，被稱佛陀與阿羅漢。因為完全依靠自己的累計修行經驗和了解真理的能力，然而徹底了解四聖諦法，及證得聖果的人被稱「佛陀」，在佛陀的指導下，自己精進努力地行梵行，然而體證四聖諦法及獲得聖果的人，被稱「阿羅漢」。根據早期佛教觀點，此二種聖人，皆徹底明白，執取五蘊是苦，這苦之原因為渴愛，滅盡渴愛，才能脫離五取蘊之苦，因此為了滅盡渴愛，他們奉行八正道。由此因而，其聖人皆知；此生已盡，梵行已立，所作已作，自知不受後有。關於佛陀和阿羅漢的解脫境界，佛入滅一百年後期，在聲聞僧團中，產生了「阿羅漢不如佛陀」的想法，尤其他們開始懷疑阿羅漢的覺悟解脫。於部派佛教時期，有主要的二部僧眾，就為「大眾部」和「上座部」，關於阿羅漢的解脫境界，此二種部派所擁有的想法有異。
早期佛教中的阿羅漢，具有盡善盡美的道德生活與圓滿智慧，以及他滅盡諸漏而離開生死輪迴。由此而言，在早期佛教界，阿羅漢是有明智(paṇḍīto)、大慧(mahāpañño)、機敏慧(javanapañño)、銳慧(tikkhapañño)、抉擇慧(nibbedhikapañño)的聖人。此聖者已經滅盡渴愛、有愛、無有愛，於無論何種事容易滿足，遠離感官之欲望，了悟四聖諦法。但佛入滅一百年左右，部派僧眾誤解阿羅漢之解脫境界，他們認為，阿羅漢有漏失不淨，阿羅漢有不染污無知，阿羅漢有於處、非處疑惑，由導師令入而才能自知，聖道因唱苦才現起。
如《異部宗輪論》所言，關於阿羅漢的解脫境解，大天尊者的五種想法，使僧團分裂了。當時，於僧團中之多數僧人(大眾部)共同承認那五種思想，但上座比丘眾(上座部)一直反對大天的說法。由此因此，聲聞僧團開始分出，而且關於阿羅漢果，那些部派僧眾提出不同的觀念。
阿育王時代，佛教僧團有分十八個部派，每部派都有自己的思想。在那些部派中，本論文重視為「大眾部」和「上座部」的思想。大天尊者是大眾部系統的大和尚，目犍連子帝須尊者為上座部系統的引導者，也是國王的宗教老師。當時，在僧俗佛弟子眾內，為了禁止產生不同的見解，而且使四眾佛弟子清楚地明白佛理，目犍連子帝須尊者在上座比丘的第三次結集時，解說其他部派所提出的種種思想。當時，每個部派的不同的思想都被目犍連子帝須尊者批判，那些所有批判都記錄在巴利語《論事》裡。於本論文中，探討目犍連子帝須尊者分析「大天五事」，以及略述印度部派佛教時期，關於阿羅漢的解脫境界，各部派的看法。
ABSTRACT
Buddhism is about practicing and training oneself. Its goal is to understand truth by total extinguishment of the taints in order to depart from the cycle of Samsāra. The person who had understood the truth and extinguished taints is recognized as the Buddha and Arhant in early Buddhism. Depending on one self’s accumulated experiences of practicing as well as the ability of understanding the truth, one who thoroughly realized the Four Noble Truths and attainment to the noble state is named the Buddha. The person who is under the guidance of the Buddha and is having great effort to practice celibacy of life as well as by understanding Four Noble Truths and attained to the noble state is named an Arhant. According to the view of early Buddhism, these two nobles have thoroughly realized that attachment to the five aggregates is suffering，the origin of suffering is craving, and extinguishing of craving is through detachment of the five aggregates. To extinguish that craving, they have to follow the eightfold noble path. Due to such practice, the noble ones eventually know by themselves that present life has been concluded, celibacy life has been perfected, the works that must be done has been done, and so rebirth shall not take place again. Regarding the viewpoint of emancipation of the Buddha and Arhant, the conception of ‘Arhant non equal to Buddha’ was raised in the Sangha community after one hundred years of the Buddha’s passing away. It was also during the same time, the members of Sangha community started to suspect about the emancipation level of an Arhant. During the period of Sectorial Buddhism, there were two main schools named Theravāda and Maha Samgika. With regards to the emancipation level on an Arhant, the ideas of those two schools differ.
The Arhant in early Buddhism is stated as a life with perfect morality and wisdom with total eradication of the impurities and never to become again in the cycle of Samsāra. Due to that, Arhant was introduced as the wise one (paṇḍīto), the intelligent one (mahāpañño), the alert intellection one (javanapañño), the sharp wisdom one (tikkhapañño) and the penetrating wisdom one (nibbedhikapañño).These holy people had eliminated craving, which are craving for existence and craving for non-existence. They are easily satisfied with any matters and keep away from sensual desires. They have also realized the Four Noble Truths. One hundred years after the Buddha’s passing away, the Sangha members of different schools had misunderstood about the emancipation level of Arhant. These different schools believe that an Arahant has impure discharge, an Arhant may lack of knowledge, an Arahant may have doubts, an Arahant is excelled by others and there is articulate utterance on the part of one who has entered into the noble path.
According to Samayabhedo paracancakra sāstra, the five matters of Mahādeva which has been created to against the emancipation level of Arahant, resulted in the separation of the Sangha community. During that time, majority of the Sangha, called Mahā Samgika accepted those five matters but the Theravada tradition rejected Mahādevā’s conceptions. Due to this factor, the original Sangha order began to split. This further arises many explanations and ideas about Arahantship among other different schools.
There were eighteen Buddhist sectors during the time ofEmperor Asoka. Each sectors had their own conceptions. Among those sectors, this thesisfocuses only on theconceptions of Mahāsamgika tradition and Theravāda tradition. Mahādeva is the leader of Mahāsamgika tradition. Moggaliputta Tissa Thero is the then chief advisor of Theravāda traditionas well as thereligious advisor to Emperor Asoka.Duringthatperiod, to preventthearising of different conceptionsand also to make them understand the teachings of the Buddha in a clearer perspectiveamong the monks and lay disciples, Moggaliputta Tissa Thero explained the conceptions of other sectors in the middle ofthe Third Sangha Council. All the wrong conceptions of other Buddhist Sectors were criticized by Moggaliputta Tissa Thero. Those criticisms and explanations are recorded in Pāli Kathāvattu. This thesistherefore haspresented a discussion on how Moggaliputta Tissa Thero analyses thefive incidents of Mahādeva and views onthe emancipation level of an Arahant by different schools of thought during the period of Sectorian Buddhist Segregation.
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六、期刊

Translater Group of Chi Lin Nunnery. The First and Second Buddhist Councils: Five Versions English Translations from Pali and Chinses. Hong Kong. 2006

佛教學生論文，第二集，釋明惟〈部派佛教的菩薩觀〉，妙林雜誌社，2001.
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佛教學生論文，第七集，釋利照〈部派佛教的分裂與思想發展〉，妙林雜誌社，2012.
巴利文翻譯組學報第四期，志蓮淨苑文化部，2007.


七、工具書

Buddhadatta. A.P.著、大馬比丘譯，《巴漢詞曲》，Malaysia. PulauBuddhist Hermitage.2004.
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八、電子圖書

中華電子佛典協會，《CBETA電子佛典集成》，台北，菩提文化基金會，2014.
佛光山宗務委員，《佛光大辭典》，光碟版，高雄，佛光出版社2003.

 
 
 
 
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