心不相應行法中的眾同分-以說一切有部論書為中心

Abstract

眾同分是有部對一切法的具體細分過程所呈現的產物，此法在《品類足論》將一切法劃分為「五位六十七法」的範疇下，判攝為心不相應行法其中之一法，並將其定義為「有情同類性」。有部認為有情在輪迴或修道的過程中，由於眾同分的作用，使其成為那一類的有情。因此本文考察「眾同分」在說一切有部的學說中所扮演的角色，尤其當有情輪迴或修道的過程中，如何發揮眾同分的作用。 有部主張「心不相應行法」為實有，而眾同分是否實有的問題在《俱舍論》中受到重視。世親雖以闡明有部的論義，但卻以經量部義來質疑有部眾同分實法的主張。因此，本文即試著從論師對「眾同分」實有性的論證，探究有部主張「眾同分」是實有的原由，並且透過站在經部立場的世親《俱舍論》與維護有部宗義的眾賢《順正理論》，如何論爭「同分實有」的成立與否。 根據世親的批判方向主要鎖定有部成立「無差別覺及施設」的論據，即有能緣同分之覺解，以及能詮同分之名言，是以認識論與語言論為立場的批判。眾賢《順正理論》對「同分實有」的辯護，則設置在業論的觀點，也就是依循有部宗義強調眾同分在業果輪迴中發揮其作用的立場而論。即使眾賢並未完全正面回應關於「無差別覺及施設」的論難，但世親則以同樣的業果輪迴的角度破斥有部的實有說，並且主張眾同分不是作為類似性的個別實體，只是名言施設，假立名為「眾同分」。

nikāya-sabhāga is the product of Sarvāstivāda’s specific subdivision process of all Dharma, and is defined as "the homogeneity of sentient beings. Sarvāstivāda believes that sentient beings become that kind of sentient beings due to the role of nikāya-sabhāga in the process of reincarnation or Path of Cultivation. Therefore, this article examines the role of "nikāya-sabhāga" in Sarvāstivāda's doctrine, especially how to play the role of nikāya-sabhāga in the process of sentient reincarnation or monasticism. Sarvāstivāda advocates that "citta-viprayukta-saṃskāras" is real entity, and the question of whether nikāya-sabhāga is real entity is taken seriously in Abhidharmakośabhāṣya. Regarding Sarvāstivāda's claim, Vasubandhu quoted Sautrāntika and put forward five criticisms. And Saṅghabhadra argued in Nyāyānusāra from Sarvāstivāda standpoint. According to Vasubandhu, the critical point of criticism is that Sarvāstivāda establishes the argument of " notion (buddhi) or provisional designation (prajñapti)of nonparticular(abhinna)", that is, the homogeneous character with knowledge and the name that can explain the homogeneous character. It is a criticism based on epistemology and language theory. Saṅghabhadra's position on " nikāya-sabhāga real entity " is based on the viewpoint of karma theory, which is to follow the Sarvāstivāda doctrine and emphasize nikāya-sabhāga to play its role in the rebirth of karma. Even though Saṅghabhadra did not respond to the argument about " notion (buddhi) or provisional designation (prajñapti) of nonparticular (abhinna) ", Vasubandhu interprets the term nikāya-sabhāga used in the sūtra, not as referring to a discrete real entity, but rather as referring to "conditioned forces of a certain nature to which the designations 'human,' and so on, are provisionally applied much in the same way as homogeneity is applied to rice, and so on."