THE CRITICAL STUDY ON SABBAMATTHĪTIKATHĀ IN KATHĀVATTHU

• Main Authors: Phramaha Anon, 釋阿難
• Other Authors: Kai-wen Lu
• Format: Others
• Language: zh-TW
• Published: 2008
• Online Access: http://ndltd.ncl.edu.tw/handle/99076884130100530199

碩士 === 南華大學 === 宗教學研究所 === 97 === 　　The discussion of the thesis is related to the contents of the sabbamatthitikatha（一切有論） of Kathavatthu《論事》, which belongs to pali abhidhamma, fabricated by Moggaliputta tissa. This controversy arises during the period of Nikāya Buddhism that was between 200-300 years, under the mighty rule of the king Asoka''s period, after Buddha’s parinirvana. The content of (Everything) （一切）which contained in the early Buddhist texts has been discussed by the sector of Sabbamatthikavada (Sarvāstivādin) was given in another point of view and explanation. This has drawn attention by the sector of Theravāda into the critique of the sabbamatthitikatha. The proposition involves in, regarding the contention about “everthing exists” （一切有） and “three states (past, present, future) exists”（三時實有） of both the sector of Theravāda and the sector of Sabbamatthikavada. The contents of the thesis can be divided into two parts: 　　1.In early Buddhism, The Buddha''s critical analyzing about the conception of everthing（一切）of non-Buddhist school. 　　2.In Nikāya Buddhism, the sector of Theravāda''s critical analyzing about the sabbamatthitikatha of the sector of Sabbamatthikavada in the Kathavatthu. 　　 　　The critical analyzing about the conception of non-Buddhist school in the early Buddhism, can see clearly that both “everthing exists”「一切為有」and “everthing non-exists”「一切為無」 had been defined as “extreme” (anta) and one of evil view point by the Buddha. Then, Buddha brought the view point of the "middle path" up (cause and effect). In principally, the cause and effect (paticcasamuppada) are included in "exist and non-exist" or "raise and die". It doesn''t have beginning and conclusion itself and it also doesn''t have any status of initiator as usually as there is in other religions. The attitude of any supreme initiator of all, as like as the God or The Brahma, was not recognized by the early Buddhism. In teaching of the Buddha, the definition of “ everthing” is in the twelve faculties "dvādasa-ayatana"（十二處）. 　　 　　The period of Nikāya Buddhism, with regards to the sabbamatthitikatha of kathavatthu and the controversy of “ everthing” that was occurred by these two sectors lies in this "dvādasa-ayatana". However, it has added some other examples, like, the five aggregates（五蘊）, three states (past, present, future)（三時）, vexation（煩惱）, ect. The conception of the Sabbamatthikavada based on early Buddhist texts are related to the relation between the five aggregates and the three seasons. Also there is another idea that was proceeded to the main point of the “three states exists”. This way of thinking has been passed down to the sector of Theravāda''s logical dialogue of contention for “three states”. The past, the present and the future can''t substitute for each other. Regarding the five aggregates and the three seasons, this has proposed in another cannon. The Buddha expounded to the monks on this matter by using "the way of words differentiation" (niruttipatha), the way of increasing communication" (adhivacanapatha) (taking the name and call) and "the way of bestowing establishment" (formulation) (paññattipatha), are decided. Thus, can say it is the "name" in common meaning that is decided by common custom. It doesn''t mean that sector of Sabbamatthikavada hold the idea of “authentic is eternal and never changing". In accordance with the view point of “everthing exists”, the sector of Theravāda criticizes the sector of Sarvāstivādin is evil vision. These materials are based on the view point of the early Buddhism.