不许“中有”·南传·化地部

释观清

<P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;"><FONT size=3>部派佛教里确实有几派不承认“中有”的。《异部宗轮论》：</FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN lang=EN-US><?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p><FONT size=3>&nbsp;</FONT></o:p></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3>此中<U>大众部</U>、<U>一说部</U>、<U>说出世部</U>、<U>鸡胤部</U>，本宗同义者……都无中有……<SPAN lang=EN-US><o:p></o:p></SPAN></FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3>其<U>化地部</U>本宗同义，谓……定无中有。<SPAN lang=EN-US><o:p></o:p></SPAN></FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN lang=EN-US><o:p><FONT size=3>&nbsp;</FONT></o:p></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;"><FONT size=3>实际若加上各派的支流（异宗），不许“中有”的宗派就还要多些。</FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN lang=EN-US><o:p><FONT size=3>&nbsp;</FONT></o:p></SPAN></P><P class=MsoNormal style="TEXT-JUSTIFY: distribute-all-lines; MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; TEXT-ALIGN: justify; mso-char-indent-count: 1.71"><SPAN lang=EN-US><FONT size=3>*******</FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN lang=EN-US><o:p><FONT size=3>&nbsp;</FONT></o:p></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;"><FONT size=3>无华说到“南传上座部”不承认“中有”，我们从这里说开去……</FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN lang=EN-US><o:p><FONT size=3>&nbsp;</FONT></o:p></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><FONT size=3><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;">南传上座部虽自承“根本上座部”，实际上按他的宗义，应该是上座部的别支，也有把它算作“分别说部”一系的。据吕澄（《略论南方上座部佛学》）说，南传上座部在部派佛教一些特有的（</SPAN><SPAN lang=EN-US>10</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;">个）主张上，持这几个观点：</SPAN></FONT></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3>“<SPAN lang=EN-US>(1)</SPAN>过去未来法无体，<SPAN lang=EN-US>(2)</SPAN>并非一切都实有，<SPAN lang=EN-US>(3)</SPAN>四谛可以顿得现观，<SPAN lang=EN-US>(4)</SPAN>一定没有‘中有’，<SPAN lang=EN-US>(5)</SPAN>阿罗汉不退，<SPAN lang=EN-US>(6)</SPAN>没有真实的补特伽罗。”<SPAN lang=EN-US><o:p></o:p></SPAN></FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt"><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;"><FONT size=3>和</FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3>“（<SPAN lang=EN-US>7</SPAN>、）佛不在僧数”<SPAN lang=EN-US><o:p></o:p></SPAN></FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN lang=EN-US><o:p><FONT size=3>&nbsp;</FONT></o:p></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;"><FONT size=3>这和“化地部”的主张基本一致。为了明显起见，虽然稍嫌繁琐，我还是把《异部宗论论》“化地部”的“部执”全列出来：</FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3>其化地部本宗同义：谓过去未来是无，现在、无为是有；四圣谛一时现观，见苦谛时能见诸谛，要已见者能如是见；随眠非心，亦非心所，亦无所入；眠与缠异，随眠自性心不相应，缠自性心相应；异生不断欲贪、嗔、恚；无诸外道能得五通，亦无天中住梵行者；定无中有；无阿罗汉增长福业；五识有染，亦有离染；六识皆与寻伺相应；亦有齐首补特伽罗；有世间正见，无世间信根；无出世静虑；亦无无漏寻伺；若非有因，预流有退；诸阿罗汉定无退者；道支皆是念住所摄；无为法有九种——一、择灭，二、非择灭，三、虚空，四、不动，五、善法真如，六、不善法真如，七、无记法真如，八、道支真如，九、缘起真如——，入胎为初，命终为後，色根大种皆有转变，心心所法亦不转变；僧中有佛，故施僧者便获大果，非别施佛；佛与二乘皆同一道、同一解脱说；一切行皆刹那灭，定无少法能从前世转至後世；此等是彼本宗同义。<SPAN lang=EN-US><o:p></o:p></SPAN></FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3>其末宗异义者，谓说实有过去未来；亦有中有；一切法处皆是所知，亦是所识；业实是思；无身语业寻伺相应；大地劫住；於窣堵波兴供养业所获果少；随眠自性恒居现在；诸蕴处界亦恒现在。<SPAN lang=EN-US><o:p></o:p></SPAN></FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3>此部末宗，因释一颂执义有异，如彼颂言：“五法定能缚，诸苦从之生，谓无明贪爱，五见及诸业。”<SPAN lang=EN-US><o:p></o:p></SPAN></FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN lang=EN-US style="FONT-FAMILY: 楷体_GB2312"><o:p><FONT size=3>&nbsp;</FONT></o:p></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><FONT size=3><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;">吕澄列出的七条，除</SPAN><SPAN style="FONT-FAMILY: 楷体_GB2312">“（<SPAN lang=EN-US>7</SPAN>、）佛不在僧数”</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;">条外，余皆合若符契。另外，南传重视禅定，也可以说是认为“一切静虑皆出世”的表现，这是很有趣的。</SPAN></FONT></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN lang=EN-US><o:p><FONT size=3>&nbsp;</FONT></o:p></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><FONT size=3><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;">再接着说。部派中，从“化地部”分出的“法藏部”是持</SPAN><SPAN style="FONT-FAMILY: 楷体_GB2312">“（<SPAN lang=EN-US>7</SPAN>、）佛不在僧数”</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;">的。《十八部论》（《异部宗轮论》这里不明显）说：</SPAN></FONT></P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><FONT size=3><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;"></SPAN></FONT>&nbsp;</P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3>彼昙无德根本见者：佛非僧中可得</FONT></SPAN></P><P class=MsoNormal style="MARGIN: 0cm 19.2pt 0pt 17.95pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71; mso-para-margin-top: 0cm; mso-para-margin-right: 1.83gd; mso-para-margin-bottom: .0001pt; mso-para-margin-left: 1.71gd"><SPAN style="FONT-FAMILY: 楷体_GB2312"><FONT size=3><SPAN lang=EN-US><o:p></o:p></SPAN></FONT></SPAN>&nbsp;</P><P class=MsoNormal style="MARGIN: 0cm 0cm 0pt; TEXT-INDENT: 17.95pt; mso-char-indent-count: 1.71"><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;"><FONT size=3>吕澄依此把“南传”看作是“法藏南系”，这是有点道理的。不过也可以把它看作“化地南系”，是从“化地部”分出来的，因为像“中有”、“声闻五藏”等还是和“法藏部”有差异，既然“法藏”也自“化地”分出，那么说“化地南系”好像更讨巧些。当然现在还有种说法，直接就说是“分别说部”！</FONT></SPAN></P>

释观清

<BLOCKQUOTE><BLOCKQUOTE><STRONG>引用</STRONG>：<HR>原文由 <B>菩提心马甲</B> 发表于 <I>2005-6-22 23:04:44</I> :<BR>除上座部外，以上种种解释虽然五花八门，但归根结底都是一个：认为轮回转生有一既不同于灵魂又能从一生转移到另一生的东西，在生死流转中扮演着重要的角色。无论说它不是灵魂也好，还是说它是自性，补特伽罗，以及中阴生也好，其实骨子里都是一个，轮回转生具有主体 <HR></BLOCKQUOTE></BLOCKQUOTE><P>我几次重复提醒无花：要<FONT color=#ff00ff>理解以后再说话</FONT>！再提一遍！！</P><P>引文中“化地部”说：“<SPAN style="FONT-SIZE: 10.5pt; FONT-FAMILY: 楷体_GB2312; mso-bidi-font-family: &#39;Times New Roman&#39;; mso-hansi-font-family: &#39;Times New Roman&#39;; mso-bidi-font-size: 12.0pt; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA">说一切行皆刹那灭，定无少法能从前世转至後世。</SPAN>”哪里有你说的“归根到底”？建立“一味蕴”“根边蕴”“补特迦罗”“得”“不失法”的诸宗也不是没道理的，哪里是“骨子里”“有主体”？“一说部”的“一切法都无实体但有假名”、犊子部的“三种施设”，都是你不会了解的吧！你那肤浅的“搬运”工作，看起来简直就是胡闹！你现在需要的是学习，不是吵架！</P><P>还有，以后不许“大搬运”，看完帖子不许马上回答，不可以一个标题下连跟数帖，听明白了吗！</P>