印度部派佛教“中有”思想  

The Concept of Antarābhava in Buddhist Schools

作　　者：程明贞 Prapakorn Bhanussadi(Cheng Mingzhen)

机构地区：[1]北京大学哲学系

出　　处：《亚非研究》2018年第1期177-205,共29页Journal of Asian and African Studies

摘　　要：'中有'是印度部派佛教各派别间辩论的重要问题之一。主张'有中有'的部派认为有情死后,为了寻找生处必须有一种自体当作媒介,因而提出细微五蕴身的'中有'。然而,主张有情死后其心刹那生起的部派,理所当然对'中有'持否定态度。在各部派辩论'中有'时,支持'中有'的部派从契经中找出各种证据,因而引申出'健达缚''求有''意成'等'中有'之'异名'。同时,在被反方批判的情况下,他们也必须对'中有'概念设法辩护。由此,在双方的辩论中,'中有'的种种特质就展现了出来。The concept of 'antarābhava' is one of the most important issues in the debate among the various Buddhist schools. Those schools that advocate that 'there is antarābhava' believe that after beings die there must be a form serving as a place of rebirth. This form they would claim is the subtle body in the five skhandas called antarābhava. On the other hand, the schools that advocate that after beings die they will be reborn in a split second of time(khana) deny the existence of antarābhava. Some Buddhist schools found much evidence in the Sutta and Vinaya to sources that support the existence of antarābhava, thus extending the definition in the canon of the terms gandhabba(or gandharva in Sanskrit) and sambhavesī(or sa?bhavai?in in Sanskrit) as being synonymous with antarābhava. In the face of criticism, those schools that advocated antarābhava thought had to defend their position, thus the debate between different schools regarding the existence and non-existence of antarābhava allowed for the more defined characteristics of antarābhava to emerge.

关 键 词：中有 部派佛教 《大毗婆沙论》 《俱舍论》 《论事》 

分 类 号：B948[哲学宗教—宗教学]