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A Comparative Study of Samsara in Upanisads and Early Buddhism

奥义书与早期佛教轮回的比较研究

基本信息

批准号：
07801006
负责人：
HOSODA Noriaki
金额：
$ 1.15万
依托单位：
HOKKAIDO UNIVERSITY
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
1995
资助国家：
日本
起止时间：
1995 至 1997
项目状态：
已结题

来源：
https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-07801006/
关键词：
Samsara Karman Upanisads Early Buddhism Agama Nikaya Atman Vijnanabhiksu 生死阿含

项目摘要

I.Upanisads declare Samasara is based on kama, which is analyzed mana and drsti in Early Buddhism. Drsti means the views of Upanisads and the Six Heretics, especially on the Samasara doctrines. A comparative text of Drstisamyukta of Samyuktagama which compiles these drstis and Drstivarga of Jnanaprasthana in Abhidharma, shows how Buddhists categorized these views at that time.II.Samasarin, a subject of samasara, is considered as atman in Upanishads and the Buddha never answered on this problem (avyakrta). In Early Buddhist and Jain scriptures, a simile of a poisoned arrow means kama, but in Alagaddupama-sutta, it means atman to be grasped rightly. Therefore atman is not to be denied in Early Buddhism, but not to be explained for a wrong view (drsti).III.Many similarities are found in Brhadaranyakopanisad 3,8 and Agganna-sutta, especially on the cosmogony (Samasara). Buddhists interpret dharma as a principle and the worlds are developed by karman. A great difference between Upanisads and Early Buddhism consists in the point of views : Upanisads induce all things to the one (atmam, brahman) , but Early Buddhism concerns the world phenomena, which are painful and impermanent (duhkha, anitya).IV.Hitherto Sankara's commentary on Brhadaranyakopanisad are referred to, but a manuscript of the Vijnanabhiksu's Commentary is found during the research. This Brhadaranyakaloka is a Vijnanabhiksu's genuine work and critically edited for the first time. Although the manuscript is incomplete, it contains the argument of samasara explained by the Samkhya system. A further study and critical editions of his commentaries on other Upanisads are necessary.

i .《奥义书》宣称轮回是基于“业”，在早期佛教中被分析为“mana”和“drsti”。Drsti的意思是奥义书和六异端的观点，特别是关于轮回学说。一篇比较文本《三流塔摩》汇编了《阿毗达摩》中诸神的诸神和诸神的诸神，显示了当时佛教徒是如何对这些观点进行分类的。轮回，轮回的一个主题，在奥义书中被视为阿特曼，佛陀从未回答过这个问题（avyakrta）。在早期佛教和耆那教的经典中，毒箭的比喻意味着业力，但在《阿乐加都帕玛经》中，它意味着正确把握阿特曼。因此，早期佛教不否认阿特曼，但也不解释为一种错误的观点（drsti）。在Brhadaranyakopanisad 3,8和Agganna-sutta中发现了许多相似之处，特别是在宇宙起源（轮回）上。佛教徒把佛法解释为一种原则，世界是由卡门发展起来的。奥义书与早期佛教之间的巨大差异在于观点：奥义书诱导万物合一（阿特曼，婆罗门），但早期佛教关注世界现象，这是痛苦的和无常的（duhkha, anitya）。迄今为止，商羯罗的《布哈达拉雅科帕尼萨德》注释被引用，但在研究过程中发现了一份《维南比丘注释》的手稿。这是维阇那比丘的真迹，也是第一次经过严格编辑。虽然手稿不完整，但它包含了以轮回体系解释的轮回论。他对其他奥义书的评论的进一步研究和批判版本是必要的。