Xiaochenglun
小乘佛学所属论书的总称。又称小乘阿毗达磨、小乘阿毗昙等。相对大乘论而言。在小乘佛教兴起之后,各个部派对原始佛教的基本经典——阿含的教说进行了种种的注释、整理和组织,进一步发挥了原始佛教的教义,出现很多阿毗达磨(即“法的研究”)的论书。据传小乘的各个部派都有自己的论藏。但目前流传下来的只有南传上座部和北传说一切有部的论典。
据觉音所编南传上座部论书有7种:《法聚论》、《分别论》、《界论》、《人施设施》、《论事》、《双论》和《发趣论》,另有颇多的注疏和复注。这7部论书常被认为是南传上座部佛学的基本理论著作。以后,还出现阐述上座部教理特别是修持方法的《解脱道论》;觉音又在《解脱道论》的基础上著《清净道论》,被誉为小乘佛教三藏典籍和义疏精要。北传说一切有部的基本论书有所谓“六足”与“一身”。“六足”指《集异门足论》、《法蕴足论》、《施设足论》、《识身足论》、《界身足论》、《品类足论》;“一身”即迦多衍尼子著《发智论》(异译《八犍度论》),因其论义广博,故称为“身”。
相传以后又有以胁尊者为首的五百论师在迦湿弥罗费时12年编集的《大毗婆沙论》,为详细解释《发智论》及破斥异部所执的著作。稍后,法胜著《阿毗昙心论》,对《大毗婆沙论》进行评释。把有部复杂多歧的学说组成为一个体系。而法救的《杂阿毗昙心论》又对《阿毗昙心论》作了解释和补充。《杂阿毗昙心论》之后,又有世亲所著《俱舍论》出,它以《杂阿毗昙心论》为基础,结合当时各种学说,对说一切有部《大毗婆沙论》作了批判性的总结。随后有众贤精心研究《俱舍论》12年,著《顺正理论》及《显宗论》,对世亲的《俱舍论》作了批判性的注解。另有诃黎跋摩所著的《成实论》,亦属小乘论书。因其内容讲到我法二空之理,被看作是小乘空宗走向大乘空宗的一部过渡性论书。属于小乘论书的还有:说一切有部世友所著的《异部宗轮论》(又名《十八部论》、《部执异论》),贤胄部世贤所著的《三法度论》,未详作者的《三弥底部论》,经量部鸠摩罗多著的《喻鬘论》、《痴鬘论》、《显了论》等。
汉译小乘论较多,《历代三宝记》卷十五载李廓撰魏世《众经目录》列有小乘论6部。《开元释教录》卷二十载有小乘论36部,698卷。《频伽藏》则列有46部,732卷。这些论书一经译出,许多佛教学者和僧人竞相研习。东晋时,道安、慧远等提倡毗昙之学,经几代传承,逐渐演变成为毗昙学派。后秦时鸠摩罗什译出《成实论》,宋、齐、梁、陈各代,弘传颇盛,最后形成成实学派。《俱舍论》在中国两次翻译,研习弘扬者尤众,多家为之作注疏释,如唐代普光《俱舍论记》,法宝和神泰分别作《俱舍论疏》,世称“俱舍三大部”。日僧道昭、智通、智达、玄昉也于唐代先后来中国向玄奘和智周学法,将《俱舍论》传入日本,形成俱舍宗,并著有疏钞多种。(高振农)
zhongdao
佛教教义。佛教认为最高的真理。所说道理,不堕极端,脱离二边,即为中道。《大形容词积经》卷一百一十二:“常是一边,无常是一边,常无常是中,无色无形,无明无知,是名中道诸法实观;我是一边,无我是一边,我无我是中,无色无形,无明无知,是名中道诸法实观。”同经卷五:“若说有边则无有中,若说有中则无有边,所言中者,非有非无。”《大智度论》卷四十三:“常是一边,断是一边,离是两边行中道。”又“诸法有是一边,诸法无是一边,离是两边行中道”。大小乘对中道解释不尽相同。1、小乘佛教一般以八正道为中道。《中阿含经》卷五十六:“有二边行,诸为道者,所不当学,……舍此二边,有取中道,成眼成智,成就于定而得自在,趣智趣觉趣于涅槃,谓八正道。”2、天台宗以实相为中道,把中道作为三谛之一,即空谛、假谛、中道第一义谛。3、法相宗以唯识为中道,主张无有外境故非有,有内识在故非空,非空非有是中道。即是唯识义。《成唯识论》卷七:“故说一切法,非空非不空,有无及有故,亦即是中道。”4、三论宗以“八不”为中道。《中论疏》卷二:“中道佛性,不生不灭,不常不断,即是八不。”中道又是一真不二之谓,含义亦与真如、法性、法身、法界、佛性、实相等相同。(刘峰)
”sphere of boundless space”, is identical with the 1st absorption in the immaterial sphere; s. jha^na (6).
s. ceto-vimutti.
is one of the 5 kinds of Non-Returners or Ana^ga^mi^ (q.v.).
”knowing the measure in eating”.
"Now, o monks, the monk wisely reflecting partakes of his almsfood, neither for pastime, nor for indulgence, nor to become beautiful or handsome, but only to maintain and support this body, to avoid harm and to assist the holy life, knowing: ”In this way I shall dispel the former pain (of hunger, etc.) and no new pain shall I let arise, and long life, blamelessness and ease will be my share ” This, o monks, is knowing the measure in eating." (A. III. 16)."How o monks, would it be possible for Nanda to lead the absolutely pure life of holiness, if he did not watch over his senses and did not know the measure in eating?" (A. VII, 9).
s. na^ma-rúpa.
marana^san~n~a^-kamma; s. karma.
paticca samuppa^da (q.v.).
Dvadashamukha Shastra == 十二门论
One of the Three Shastra of Madhyamika School, composed by Nagarjuna, translated by Kumarajiva A.D. 408. There are several works on it.
s. patisandhi.
eka-bi^ji^, is the name of one of the 3 kinds of Sota^panna (q.v.).
na^ma-rúpa (q.v.).
s: sa^sana.
the ”analytical knowledge of language”, is one of the 4 patisambhida^ (q.v.).
”overcoming (of defilements) by tranquillization” (s. paha^na).
nipphanna-rúpa (q.v.).
”bases of meritorious action”. In the suttas, 3 are mentioned consisting of giving (liberality; da^na-maya-p.), of morality (si^la-maya-p.) and of mental development (meditation; bha^vana^-maya-p.). See D. 33; It. 60; expl. in A. VIII, 36.
Commentaries have a list of ten (dasa p.) which is very popular in Buddhist countries: (1)-(3) as above, (4) reverence (apaciti), (5) service (veyya^vacca), (6) transference of merit (patta^nuppada^na), (7) rejoicing in others” merit (abbha^numodana), (8) expounding the Doctrine (desana^), (9) listening to the Doctrine (savana), (10) straightening one”s right views (rectification of views; ditthujukamma). - Expl. in Atthasa^lini Tr. 209ff.
See ”The Advantages of Merit”, by Bhikkhu Khantipalo (BODHI LEAVES B. 38).