說一切有部「得」法理論

Abstract

本論文以說一切有部心不相應行法中的「得」與「非得」為研究主題。有部的論師依據初期經典中「得果」、「得涅槃」等經文，成立了一特殊的法－「得」，作為有情眾生與無漏聖道之間的連結。而隨著說一切有部理論的臻至完善，「得」不僅能夠聯繫有情與無漏聖道，也能廣泛的作為有情與一切法之間的連結。 說一切有部的基本主張「三世實有，法體恆存」，如何在此基礎上確保凡夫與聖者的區別，是有部論師的重要的工作。在有部理論的演變過程中，「得果」、「住得」、「事得」、「處得」被整合為一個「得」，與之相對的「非得」也隨之被提出。得的「三世門」以及與五位法之間的關聯方式，在幫助有部解決理論困難的同時，也使理論的複雜程度劇增。以致世親在《俱舍論》中試圖以更加簡潔的「種子」取而代之，但是種子不僅要負責說明諸法的潛伏與現行、煩惱的斷與未斷，還要保證善惡業果不失。而「得」在有部的理論中，並不負責業力的已造不失，而是在某些特殊狀況下，作為感果的輔助。

This paper focuses on the concepts of "acquisition" (得) and "non-acquisition" (非得) within the category of non-associated formations in the Sarvāstivāda Abhidharma. Sarvāstivāda scholars, based on early canonical texts mentioning "acquisition of fruits" and "acquisition of nirvāṇa," established a unique dharma called "acquisition" as a link between sentient beings and the supramundane elements. As the Sarvāstivāda theory was perfected, "acquisition" not only served to connect sentient beings with the supramundane path but also broadly linked sentient beings with all dharmas. The fundamental tenet of Sarvāstivāda is "the reality of the three times, and the existence of dharma entities". How to maintain their fundamental tenet, while ensuring the differentiation between ordinary beings and sages, became a significant task for Sarvāstivāda scholars. In the evolution of Sarvāstivāda theory, "acquisition of fruits," "acquisition of substratum," "acquisition of the given entity" and "acquisition of the sense spheres" were integrated into a single concept of "acquisition." At the same time, "non-acquisition" which was contrasted with the concept of "acquisition" was proposed. The ways in which acquisition operates through the "three times" and its relationship with the five aggregates not only helped Sarvāstivāda resolve theoretical difficulties, but at the same time increased the complexity of their theory. Consequently, in his Abhidharmakośa, Vasubandhu attempted to replace this concept with the simpler idea of "seeds." However, the seeds had to explain not only the latency and manifestation of dharmas, the cessation and non-cessation of afflictions, but also ensure the infallibility of karmic results. In Sarvāstivāda theory, "acquisition" did not account for the infallibility of karma already created but served as an auxiliary in certain specific situations for the fruition of results.