作者：ProfessorBhikkhuKLDhammajoti（法光法師）
出版社：CentreofBuddhistStudies,HKU
出版年：August2009,4thEdition
页数：586pages
定价：HK$220,US$30(excludingpostage)
装帧：HardCover
ISBN：9789889929657
内容简介
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The Sarvāstivāda is one of the most important Buddhist Schools during the period of Abhidharma development. An understanding of its doctrinal development is indispensable for gaining a proper perspective of the development in Buddhist thoughts in India as a whole. Its doctrine of sarvāstitva — the tri-temporal existence of dharma-s — had had tremendous impact on the doctrines of not only the so called Abhidharma schools, but also those of the Mahāyāna; either directly or indirectly, positively or negatively. Accordingly, even those aspiring to acquire insight into the sources of Mahāyāna thoughts ought to be sufficiently acquainted with the fundamental doctrines of the school.
This publication is one of the first in English – if not actually the first – that deals comprehensively with all the major Sarvāstivāda doctrines within a single volume. The first edition was published in 2002 by the Centre of Buddhist Studies, Sri Lanka. The present third edition is a substantial revision of the second edition published in 2004. Besides a comprehensive index, a glossary of Sanskrit terminologies has also been added in this edition for the convenience of those unfamiliar with the Sanskrit language.
作者简介
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Venerable KL Dhammajoti, PhD., is presently Endowed Professor of Buddhist Studies at the Centre of Buddhist Studies, the University of Hong Kong. Prior to joining the University of Hong Kong, he was Professor and Head of Department of Buddhist Literary Sources of the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka. For the past many years, he has been specializing in Abhidharma studies and early Indian Yogācāra.
目录
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Fifth edition(2015) CONTENTS
Preface v
Abbreviations xi
Chapter 1 Abhidharma – Its Origin, Meaning and Function 1
1.1. Origin of the abhidharma 1
1.2. Definitions of abhidharma 8
1.3. The soteriological function of the abhidharma 12
Chapter 2 The Ābhidharmika (/Ābhidhārmika) – Standpoint, Scope and Methodology 17
2.1. Fundamental standpoint of the Ābhidharmikas 17
2.2. Arguments for Abhidharma being buddha-vacana 19
2.3. Scope of study of the Ābhidharmikas 20
2.4. Ābhidharmika methodology for dharma-pravicaya 28
Chapter 3 The Sarvāstivāda School and Its Notion of the Real 63
3.1. History of the Sarvāstivāda 63
3.2. Sarvāstivāda vs. Vibhajyavāda 67
3.3. Proof of the thesis of sarvāstitva in VKŚ, MVŚ and AKB 69
3.4. Sautrāntika critique of the epistemological argument 73
3.5. Notion of the real/existent 74
3.6. The various components of the Sarvāstivāda school 84
Chapter 4 The Abhidharma Treatises of the Sarvāstivāda 93
4.1. Seven canonical treatises 93
4.1.1. Treatises of the earliest period 96
4.1.2. Later, more developed texts 102
4.2. Development of the Sarvāstivāda manuals 116
4.2.1. Abhidharma-mahāvibhāṣā (MVŚ) 116
4.2.2. Development of the more concise manuals 121
Chapter 5 Sarvāstitva and Temporality 131
5.1. The big debate 131
5.2. Time and temporality 132
5.3. The four main theories of the Sarvāstivāda 133
5.4. Comments on the four theories and Frauwallner’s observations 135
5.5. The Vaibhāṣika theory of kāritra 141
5.6. Saṃghabhadra’s theory — an innovation? 147
5.7. Bhāva, svabhāva and the dharma 150
Chapter 6 Theory of Causality I: The Six Causes 161
6.1. The 6 hetu-s, 4 pratyaya-s and 5 phala‐s — their correlation 161
6.2. Special importance of the doctrine of causality for the Sarvāstivāda 164
6.3. Definitions of the six causes 168
6.4. Saṃghabhadra’s defense of simultaneous causation 178
6.5. Explanations in the Yogācāra system 179
6.6. Summary of the notion of the co-existent cause given in the various sources 181
6.7. Doctrinal importance of the co-existent cause for the Sarvāstivāda 182
6.8. Conclusion 186
Chapter 7 Theory of Causality II：The Four Conditions and the Five Fruits 191
7.1. Doctrine of the four conditions (pratyaya) 191
7.2. Differences between a cause and a condition 200
7.3. Five fruits (phala) 202
7.4. The ‘grasping’ and ‘giving’ of a fruit 208
Chapter 8 The Category of Matter (rūpa) 213
8.1. General nature and definition of rūpa 213
8.2. Primary and derived matter 219
8.3. ‘Atomic’ theory 226
Chapter 9 The Categories of Thought and Thought-concomitants (citta-caitta) 239
9.1. Definitions of citta, manas and vijñāna 239
9.2. Thought-concomitants (caitta/caitasika) 241
9.3. Development of the theory of caitasika 241
9.4. Sarvāstivāda doctrine of conjunction (saṃprayoga) 254
9.5. Dārṣṭāntika and Sautrāntika Doctrine of successive arising 255
9.6. Difference in functionality between citta and caitta-s 257
9.7. Difference between the first five and the sixth consciousnesses 260
9.8. Original nature of thought 262
Chapter 10 Theories of Knowledge 273
10.1. Sarvāstivāda realism: From epistemology to ontology 274
10.2. Various modes of operation of prajñā 279
10.3. Reflexive knowledge and omniscience (sarvajñā) 286
10.4. Prajñā of the Buddha and the two yāna-s 289
10.5. Instrument of perception 295
10.6. Important Sarvāstivāda thought‐concomitants involved in discriminative cognition 300
10.7 Ontological status of the objects of knowledge 302
10.8. Direct perception, ākāra, sākāra-vijñānavāda, nirākāra-jñānavāda and the Sarvāstivāda 304
Chapter 11 The Category of the Conditionings Disjoined from Thought (citta-viprayukta-saṃskāra) 323
11.1. Doctrinal evolution of the category 323
11.2. Definition of conditionings disjoined from thought in later texts 330
11.3. Classic list in AKB 331
Chapter 12 Defilements 361
12.1. The goal of spiritual praxis and the abandonment of defilement 362
12.2. Kleśa and anuśaya as the generic terms for defilement 365
12.3. Other doctrinal terms denoting defilements 375
12.4. Defilements as the root of existence 370
12.5. Ābhidharmika investigation of defilements 372
12.6. Classification of defilements 374
12.7. Relationship between defilements and the mind 381
12.8. Operation of the defilements 384
12.9. Abandonment of defilements 388
12.10. Traces (vāsanā) of the defilements and distinction between the wisdom of a Buddha and of an arhat 402
Chapter 13 The Doctrine of Karma 415
13.1. Meaning and general nature of karma 415
13.2. Classification of karma 420
13.3. Informative (vijñapti) and non-informative (avijñapti) karma 421
13.4. Definition and intrinsic nature of informative and non-informative karma 423
13.5. Non-information as restraint, non-restraint and neither-restraint-nor-non-restraint 430
13.6. Paths of karma (karma-patha) 434
13.7. Rationale for the doctrine of non-informative karma 435
13.8. Role of the non-informative in the process of karmic retribution 438
Chapter 14 Karma and the Nature of its Retribution 459
14.1. Karmic retribution as a Middle Way doctrine 459
14.2. Six causes affecting the gravity of a karma 459
14.3. Determinate and indeterminate karma 461
14.4. A karma that has been done, and one that has been accumulated 463
14.5. Projecting and completing karma-s 468
14.6. Karma in terms of pratītya-samutpāda 469
14.7. Past karma of the arhat-s and the Buddha 475
14.8. Man’s karma and his environment, and collective karma 477
Chapter 15 The Path of Spiritual Progress 485
15.1. Doctrine of gradual enlightenment 485
15.2. Preliminaries for the preparatory stage 487
15.3. Different stages of the path 493
15.4. Direct realization (abhisamaya), path of vision (darśana-mārga) and stream entry (srotaāpatti) 509
15.5. Non-retrogressibility of stream-entry 519
15.6. Path of cultivation (bhāvanā-mārga) 519
15.7. Attainment of the four fruits of the spiritual life 521
15.8. Out‐of‐sequence attainments 522
15.9. Retrogressibility of an arhat 523
Chapter 16 The Unconditioned (asaṃskṛta) Dharma-s 531
16.1. Three unconditioned dharma‐s of the Sarvāstivāda 531
16.2. Cessation through deliberation 535
16.3. Cessation independent of deliberation 547
16.4. Space 554
Select Bibliography 565
Glossary 581
Index 621
评论 ······
法光不同意将众贤的学说看作新有部。可是“新有部”依然是有部，并不意味着“新”成了其它部派。众贤对有部此前的术语作了更明确的区分，对此前的议题在内涵上丰富，在细节上补充，在方法上转变，在此意义上称为“新”应没什么不可以。既然注意到了大毗婆沙论新旧译本的不同，在将众贤新说还原到大毗婆沙论时也应作更细致的区分。法光批评甚至拒绝来自外部对有部的观点，采取以有部研究有部的方法，这容易滑向自说自话。比如世亲批…
总体来说是目前最好的有部教义入门研究吧，各个方面都做了系统的梳理。虽然阿毗达磨的根本关怀是研究终极实在的自性与相性，但无论kośa和还是正统的《毗婆沙论》均坚持阿毗达磨最终服务于修证解脱，从这个角度来看有部毗昙教理学便不能单纯视作一种仏教“经院哲学”（scholasticism）。除了因果理论和认识论，我个人对于有部的修道论更感兴趣，“加行位”、四果这些理论对后来大乘仏教的修证实践论尤其是汉地仏教…
读到最后一部分，全程被众贤的论述吊打一脸懵。这本书的英文比较简单，对阿毗达磨的英文翻译其实直接搜cbeta来的更好。个别地方翻译有误，对无表业的论述那一章有个summary说由于个别因缘无表业失去之后，其作用依然能由得法体来维系。法师提到这是俱舍论和顺正理论，但其实应该更倾向于真谛的看法，得去找找资料。毕竟无表业法体失去作用为何还能有作用，这个作用算什么法体。得维系的应该还是法体。
我只想说阿毗达磨好难学😂
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