About the pratītya-samutpāda-vāda, F. Th. Stcherbatsky said that “There is perhaps no other Buddhist doctrine which has been so utterly misunderstood and upon which such a wealth of unfounded guesses and fanciful philosophizing has been spent.” in his work Buddhist Logic. But the writer insists that the theories of abhidharma(the sectarian buddhism) about the pratītya-samutpāda-vāda and the theory of time are a part of the effort to understand of the pratītya-samutpāda-vāda and the anitya-āryasatya(one of the four noble truths), the impermanence that Gautama Buddha said. And the writer points up her remarks with apt illustration in Āgama, Abhidharmakoṣa-bhaṣya, Saṃyukta-abhidharmahṛdaya-śāstra, Abhidharmahṛdaya-śāstra, Abhidharmahṛdaya-śāstra-sūtra, Abhidharma-mahāvibhāsa-śāstra, and so on. This paper deals with the argument of the four kinds of pratītya-samutpāda(that is, the prākarṣika pratītya-samutpāda, the kṣaṇika pratītya-samutpāda, the sāṃbandhika pratītya-samutpāda, the āvasthika pratītya-samutpāda) and the problem of time or no-time of the pratītya-samutpāda, the simultaneity or the succession of twelve factors of the pratītya-samutpāda. The writer acknowledges both the simultaneity and the succession of twelve factors of the pratītya-samutpāda, and says that it is true on the basis of the pratītya-samutpāda-vāda of Āgama. And she enunciates that the view is not to be illogically.
目次
I. 연기설의 해석 157 II. 동시성과 계기성의 문제 164 III. 연기의 원리와 인과성 167 IV. 결론 171
