The Formation of the Teaching of the Sramanas and its Background

本研究旨在探讨佛教和耆那教形成的各种条件，特别强调葛拉玛巴的实际情况（Pkt。samapa）或反对婆罗门教的流浪僧侣，婆罗门教是公元前600-400年在印度的正统宗教。以下被用作基本文本来源：Suttanipata，Dhammapada; Ayaranga-sutta，Suyagadanga-sutta，Uttarajjhaya，Dasaveyaliya-sutta，Isibasiyaim。我得出了以下结论。在佛教和耆那教最古老的经文中，对见习僧人都有普通的名字和特殊的名字，这一事实表明，在古代印度，罗摩帕起源于一个共同的寺院基础。释迦牟尼所传讲的宗教戒律，是以古印度的习惯戒律为基础，但逐渐被赋予了特定的意义。考察了最古老的佛经和原始的耆那教经典中的平行帕达的特征，很明显，佛教和耆那教的戒律和教义最初具有共同的基础。

This study aims at investigating the various conditions surrounding the formation of Buddhism and Jainism, with the special emphasis on the actual situation of the gramapas (Pkt. samapa) or wandering monks who opposed Brahmanism which was the orthodox religion in 600-400 B.C. in India.The following were used as the basic text sources: Suttanipata, Dhamnapada; Ayaranga-sutta, Suyagadanga-sutta, Uttarajjhaya, Dasaveyaliya-sutta, Isibhasiyaim. I arrived at the following conclusions.1. The fact that common names and special names are given to the trainee monks in the oldest scriptures of both Buddhism and Jainism indicates that the sramapas arose from a common monastic basis in ancient India.2. The religious precepts and laws which the sramapas preached were based on the customary precepts and laws in ancient India, but they were gradually given a specific meaning.3. Having investigated the features of the parallel padas in the oldest Buddhist sutras and the primitive Jaina canon, it is clear that precepts and doctrines of Buddhism and Jainism originally possessed a common basis.