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catu CHAN chie once ca^ga cakka cause chaos citta kicca nicca sacca space access action ANICCA anicca Avi^ci cakkhu carana carita chanda change course escape object picked trance va^ca^ absence avacara cankers cetana^ CHARITY conceit control counter craving created decline factors miccha^ miracle paccaya patched perfect Preface upacaya vica^ra acquired ca^ritta cemetery cetasika clinging deciding dogmatic kin~cana kukkucca papan~ca PATIENCE patience practice reaction scruples sucarita suchness uddhacca upaca^ra acinteyya adherence adhicitta cetokhila character CONDITION cosmogony cowardice duccarita ENDURANCE existence faculties IGNORANCE ignorance immediacy micchatta obstacles advertence analytical compassion conception conditions confidence contiguity continuity cuti citta detachment elasticity EXTINCTION extinction functional hindrances inducement low speech macchariya obduracies overcoming permanency productive reflection repugnance SIX PLACES successive tendencies upavica^ra appicchata^ ariya sacca association attachments chaste life co nascence contentment corruptions cutúpapa^ta deliverance destruction dosa carita forbearance intoxicants mind object nippapan~ca perfections performance proficiency RECOGNITION remembrance rúpa^vacara san~cetana^ vaci^ kamma vicikiccha^ accumulation arúpa^vacara ceto vimutti citta kkhana citta vi^thi conventional corporeality covetousness dhamma cakka dibba cakkhu dissociation impermanence inclinations intoxicating ka^ma^vacara lobha carita non violence pan~ca si^la predominance proclivities purification ra^ga carita recollectons RENUNCIATION RIGHT ACTION RIGHT SPEECH sacca n~a^na subconscious twin miracle ahetuka citta anuloma citta atthi paccaya birth process brahma cariya cakkhu dha^tu companionship comprehension concentration consciousness CONTEMPLATION contemplation contentedness disappearance FIVE OFFENCES FIVE PRECEPTS FIVE VEHICLES imperfections ka^ma cchanda kamma paccaya karma process magga paccaya manopavica^ra mental action pacceka bodhi post nascence sammuti sacca SIX ENTRANCES TIEN TAI SECT TWELVE PLACES TWO OBSTACLES unconditioned verbal action vijja^ carana vipacitan~n~u voha^ra sacca altruistic joy chal abhin~n~o citt’ekaggata^ citta santa^na citta visuddhi natthi paccaya pacceka buddha path condition sahetuka citta samudaya sacca TEN DIRECTIONS uccheda ditthi vigata paccaya visible object 瑜伽行派(Yogacara) anicca san~n~a^ avigata paccaya cakkh’ a^yatana chal abhin~n~a^ characteristics citta sankha^ra indriya paccaya mental function mental obduracy nihilistic view nissaya paccaya olfactory organ sankhitta citta sceptical doubt self confidence TAKING PRECEPTS THREE OBSTACLES vaci^ sankha^ra vipa^ka paccaya vitakka vica^ra 五明(panca-vidya) a^sevana paccaya adhipati paccaya anantara paccaya citta vipalla^sa citta^nupassana^ cognitive series equality conceit mano san~cetana^ monks’ community santi^rana citta sensuous craving te ci^varik’anga tiraccha^na yoni upekkhopavica^ra vaci^ vin~n~atti vin~n~a^na kicca votthapana citta 四谛(catur-satyas) a^cin!n!aka kamma anicca^nupassana^ ascending insight cakkhu vin~n~a^na cetaso vinibandha cittass’ekaggata^ destructive karma eye consciousness FIVE COMMANDMENTS ineffective karma mental advertence non disappearance paricchinna^ka^sa paticcasamuppa^da pureja^ta paccaya RIGHT REMEMBRANCE sahaja^ta paccaya sensuous clinging SIX CONSCIOUSNESS SIX PSYCHIC POWER upaca^ra sama^dhi upacchedaka kamma yoga^vacara yogi 桑奇大塔(Sanch Stupa) asankha^rika citta catu voka^ra bhava ceto pariya n~a^na corporeality group cycle of existence domanassupavica^ra full comprehension hasituppa^da citta karma accumulation meritorious action ONE BUDDHA VEHICLE reflex perceptions sampayutta paccaya samuccheda paha^na self mortification somanassúpavica^ra tada^rammana citta tiraccha^na katha^ unconscious beings upanissaya paccaya vippayutta paccaya wheel of existence yoga^vacara = yogi 佛所行贊(Buddhacarita) 四大(caturmahabhuta) 五種姓(panca-gotrani) 圓珍(Enchin 814~891) 最澄(Saicho 767~822) alcohol prohibition analytical doctrine counteractive karma death consciousness discursive thinking gradual instruction inferiority conceit lofty consciousness one group existence red kasina exercise RIGHT CONCENTRATION samanantara paccaya sampaticchana citta spiritual faculties superiority conceit 月官(Candragomin約7世紀) a^kin~can~n~a^yatana access concentration akuppa^ ceto vimutti cemetery meditations cinta^ maya pan~n~a^ derived corporeality five group existence four group existence greedy consciousness inference of meaning ka^mesu miccha^ca^ra niyata miccha^ditthi paccavekkhana n~a^na paccavekkhana suddhi paccha^ja^ta paccaya pan~ca voka^ra bhava pan~cadva^ra^vajjana regenerating process UNCONDITIONED DHARMA a^ka^sa^nan~ca^yatana animitta ceto vimutti corporeality and mind deluded consciousness germinating once more mind and corporeality pan~ca dva^ra^vajjana produced corporeality sacca^nulomika n~a^na THREE CLASSIFICATIONS transference of merit vi^thi = citta vi^thi vin~n~a^nan~ca^yatana abhisama^ca^rika si^la an~n~a^man~n~a paccaya appama^na ceto vimutti bhavanga sota^, citta catu pa^risuddhi si^la citta samuttha^na rúpa desire for deliverance desireless deliverance doctrine of the Buddha FIVE FORMS OF DECAYING prescribed moral rules resistance perceptions sensitive corporeality SIXTEEN CONTEMPLATIONS substrata of existence unshakable deliverance upahacca parinibba^yi^ 中國佛教(Chinese Buddhism) catu dha^tu vavattha^na FIVE BASIC AFFLICATIONS muccitu kamyata^ n~a^na receptive consciousness retrospective knowledge SIX STATES OF EXISTENCE 境行果(sthana-carya-phala) 毗尼多流支(Vinitaruci ?~594) 菩提流支(Bodhiruci 約5~6世紀間) 月稱(Candrakirti 約7世紀中葉) a^dibrahmacariyaka si^la attainment concentration clarity of consciousness corporeality perceptions ego idea, ego perception multiformity perceptions paccaya sannissita si^la paricchinna^ka^sa kasina reflecting contemplation sacchikarani^ya^ dhamma^ verbal functions of mind 部派佛部(Sectarian Buddhism) 大日經(Mahavairocana-sutra) avoidance and performance hate rooted consciousness registering consciousness support decisive support 摩诃菩提會(Maha Bodhi Society) 日蓮(Nichiren 1222~1282) a^kin~can~n~a ceto vimutti ability to acquire insight dhamma vicaya sambojjhanga functions of consciousness happy courses of existence impersonality of existence khalu paccha^ bhattik’anga mind consciousness element parassa ceto pariya n~a^na TEN VEHICLES OF MEDITATION balance of mental faculties karma produced corporeality neighbourhood concentration origination of corporeality thought thought conception 佛教建築(Buddhist architecture) akusala sa^dha^rana cetasika 瑜伽師地論(Yogacara-bhumi-sastra) EIGHTEEN DIFFERENT CHARACTERS 中國佛教美術(Buddhist art in China) ascetic purification practices equilibrium of mental faculties SIX DIRECTIONS OF REINCARNATION subha san~n~a^, citta, ditthi sukha san~n~a^, citta, ditthi THREE UNIVERSAL CHARACTERISTICS 中國佛教音樂(Buddhist music in China) karmically acquired corporeality citta ja (citta samuttha^na) rúpa FOUR ASPECTS (OF BUDDHIST DHARMA) 望月信亨(Mochizuki Shinko 1869~1948) NIRVANA OF PURE, CLEAR SELF-NATURE 解深密經(Sandhinir-mokcana-vyuha-sutra) 中國佛學院(The Chinese Buddhist Academy) 達斯,S·C·(Sarat Chandra Das 1849~1917) 歐美佛教(Buddhism in America and Europe) 師覺月(Prabodhi Chandra Bagachi ?~1956) FIVE CATEGORIES OF UNTRANSLATED TERMS TEN GREAT DISCIPLES OF SKAKYAMUNI BUDDHA 金剛經(Vajracchedika-prajna-paramita-sutra) 異部宗輪論(Samayabhedo-paracanacak-ra-sastra) 馬克斯·缪勒,F·(Friedrich Max Muller 1823~1900) 中國佛教協會(The Buddhist Association of China) karmically wholesome, unwholesome, neutral FOUR RELIANCE (TO LEARNING BUDDHIST DHARMA) SPHERE OF NEITHER-PERCEPTION-NOR-NON-PERCEPTION 國際佛教研究協會(The International Association of Buddhist Studies) ▲ 收起
當前顯示「部派佛部(Sectarian Buddhism)」的詞條結果 顯示所有
中國百科全書 【1】部派佛部(Sectarian Buddhism)

  部派佛教  在佛陀逝世的100年後,佛教內部由于對戒律和教義看法的不同,開始分裂。先後形成了許多部派。最初分爲大衆部和上座部,這被稱爲根本二部,以後又從兩個根本部中分裂爲十八部或二十部,稱爲枝末部派。部派佛教爭論的主要總是诃梨跋摩在《成實論》中曾概括爲“十論”,即二世有無?一切有無?中陰(輪回的主體)有無?頓悟或漸悟?羅漢是否有退?隨眠(煩惱)與心是否相應?未受根業是否存在?佛是否在僧數?在無人我(靈魂)等。對于這些問題各個部派都有不同的回答。上座部認爲佛教徒修行的最高境界應是阿羅漢果,阿羅漢果與佛果位相同,他們把一切現實存在分爲色法(物質存在形式)和心法等,色法有“四大種”(地、水、風、火四元素)及所造色(長、短、大、小、方、圓等形象和青、黃、赤、白等顯色以及其他感官對象),心法有八十九種,並作了詳細的分析。上座部後來又分爲根本上座部和說一切有部。前者流傳于雪山即喜馬拉雅山麓,後者流傳于克什米爾地區。說一切有部後來分出犢子部,犢子部又分出正量等四部,繼又分出化地部、經量部等共十一部,說一切有部的基本特征是重視叁藏中的論藏,也就是著重對佛教理論問題的闡述。在1世紀貴霜王朝迦膩色迦統治時,曾舉行大規模的結集,編纂了《大毗婆沙論》、《發智論》和六足論等龐大的論書,主張“法有我無”、“叁世實有”和“法體恒有”;經量部約成立于3世紀末,是最晚從說一切有部分出來的,主張“過去未來無本,現在實有”。佛陀以蘊、處、界概括一切法,但未區別實有和假有。說一切有部主張蘊、處、界都是實有。經量部則主張蘊、處是假有,界是實有,這意思是說外界一切的事物或主客觀的存在形式(蘊)以及人們的認識器官和對象(處)都是一種虛假或唯名的實在,它們不過是人們認識中的感覺材料,只有人們的認識的根源(界)才是真實的存在(實有)。大衆部崇信超越的、神化的佛陀,特別提倡“一心相續說”和“心性本淨說”。部派佛教後來向大乘發展,從大衆部向中觀派(空宗)發展,從上座部向經量部發展,進而向瑜伽行派(有宗)發展。

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