破僧定義再考 : パーリ律における二種の破僧の関係=Rethinking the Definition of Saṃghabheda: With Focus on the Relationship between Two Types of Saṃghabheda in the Pāli Vinaya

李慈郎 (著)=Lee, Ja-rang (au.)

作者

李慈郎 (著)=Lee, Ja-rang (au.)

出處題名

インド哲学仏教学研究=インドテツガクブッキョウガクケンキュウ=Studies of Indian Philosophy and Buddhism, Tokyo University

卷期

v.32

出版日期

2024.03.31

頁次

13 - 29

出版者

東京大学インド哲学仏教学研究室=Dpt. Of Indian Philosophy and Buddhist Studies, Tokyo University

出版者網址

http://www.l.u-tokyo.ac.jp/intetsu/index.html

出版地

東京, 日本 [Tokyo, Japan]

資料類型

期刊論文=Journal Article

使用語言

日文=Japanese

附註項

Author Affiliations: 東國大學校 HK 教授

關鍵詞

saṃghabheda; cakrabheda; karmabheda; 佐々木閑; 藤本晃; 破僧定義変更説

摘要

The term saṃghabheda ( 破僧 ) has become one of the key concepts in understanding the management of Indian Buddhist Order since the publication of Sasaki Shizuka ( 佐々木閑 )’s Indo Bukkyō Hen-i ron ( インド佛敎變移論 , 2000). In 1961, H. Bechert examined the meaning of saṃghabheda, focusing on the Pāli Vinaya, and defined that the criterion for determining saṃghabheda and samagga ( 和合 ) is whether or not they practice ceremonies of saṃgha such as uposatha ceremony ( 布薩 ) together within the same boundary (sīmā, 界 ). Sasaki, on the other hand, expands the scope of his review to include not only the Pāli Vinaya but also the Chinese translation of the Vinaya texts, the commentary on the Pāli Vinaya, and the Abhidharma texts of the Sarvāstivādin. In conclusion, he argues that there are two types of saṃghabheda, cakrabheda ( 破法輪僧 ) and karmabheda ( 破羯磨僧 ), and that the original definition of saṃghabheda, which was cakrabheda, was changed to karmabheda during the time of King Aśoka.
The main evidence in support of this theory is the description of the two types of saṃghabheda in the Abhidharma Texts of the Sarvāstivādin, especially Abhidharmakośabhāṣya. Two types of saṃghabheda appear in these texts, cakrabheda and karmabheda. Based on this description, Sasaki understands that cakrabheda means “to disagree with the orthodox interpretation of the Buddha’s teachings and form a different organization” and karmabheda means “performing the uposatha separately, while living in the same boundary with the other monks. Based on this information, he analyzes the examples of saṃghabheda in the Vinaya texts. As a result, he argues that only cakrabheda appears in the Sarvāstivāda Vinaya ( 十誦律 ) and Mūlasarvāstivāda Vinaya ( 根本説一切有部律 ), only karmabheda in the Mahāsāṃghika Vinaya ( 摩訶僧祇律 ), and a combination of cakrabheda and karmabheda in the Pāli Vinaya, the Dharmaguptaka Vinaya ( 四分律 ), and the Mahīśāsaka Vinaya ( 五分律 ).
Recently, meanwhile, studies that question Sasaki’s understanding of saṃghabheda have emerged. Hujimoto Akira ( 藤本晃 ), in particular, continues to publish papers criticizing Sasaki’s theory. He argues that actions belonging to cakrabheda and karmabheda are required to establish saṃghabheda together. In other words, unlike Sasaki, who understands cakrabheda and karmabheda as independent types of saṃghabheda, Hujimoto argues that saṃghabheda is established when actions belong to cakrabheda and karmabheda are executed together. In short, Hujimoto understands that the definition of saṃghabheda is one.
In this paper, I reexamine the description of saṃghabheda in the Pāli Vinaya and Samantapāsādikā with paying attention to the arguments between the two sides. The conclusion of this paper is closer to Hujimoto’s opinion. However, while he asserts that “the definition of saṃghabheda is one”, he fails to make clear how the actions belonging to cakrabheda and karmabheda are related to each other to establish saṃghabheda. I will clarify the understanding of saṃghabheda in Mahāvihāra Vinayas, especially focusing on this question.

1　はじめに 13
2　｢破僧定義変更説｣への疑問 14
3　「破僧犍度」の破僧定義 16
4　Parivāra 及び Sp の破僧定義 23
5　結論―今後の研究方向 26
〈略号および使用テクスト〉 28
〈参考文献〉 28

ISSN

09197907 (P)

DOI

https://doi.org/10.15083/0002009962

點閱次數

建檔日期

2025.05.13

更新日期

2025.11.03