譬喻佛典之研究──撰集百緣經、賢愚經、雜寶藏經、大莊嚴論經

當說一切有部它煩瑣的阿毘達磨哲學發達起來時，另一方面佛教的譬喻故事文學也蓬勃興盛。這是因為在通俗教化的活動中，宣教師們運用佛菩薩、聲聞弟子的傳記，或民間的故事為事例來說法。因此很多的「譬喻經典」陸續編著完成。這其中包括經中全是十二分教中的阿波陀那（avadana）宗教性故事的經典；以及除了阿波陀那外，另加入了民間的神話傳說故事的譬喻經典；本論文所探討的四部經中，《撰集百緣經》及《賢愚經》屬於阿波陀那性質的經典；而《雜寶藏經》、《大莊嚴論經》則屬混合著民間故事譬喻經典。四部譬喻經典的研究方法，主要採專經各別研究。進行的方式則依如下幾項：一：首先考證該經的撰者、譯者及撰譯年代；其二：分析各經的形式，約可歸納出「譬喻授記」、「譬喻本生」、「譬喻因緣」等形式，單純的「譬喻」反而少。由此可見譬喻（avadana）與時間常有一種本質的關係；往往是將故事的主角放在時間的長流中，敘述生命在一期期分段生死的過程中，把凡俗的隱晦的切面，轉化成宗教切面的一連串事件。又各經在撰寫模式上，常出現特定的幾種模式，尤其是全是阿波陀那故事的譬喻經典，如撰集百緣經、賢愚經，在形式上幾乎多少都仿照阿含經的書寫形式：（一）如是我聞。（賢愚經有）（二）一時佛在ⅩⅩ地。（提到講經的人、時、地）（三）與弟子（多少）人俱。（列出聽經人的身份及數目）（四）轉入正題說故事。（五）說故事的教訓。（六）所有的聽講者，聞佛所說皆歡喜奉行。其三、分析各經的內容：可以發現是以「業報譬喻」為主。業力思想本身極複雜難解，極幽微深邃，而當用故事來建構業的具體面目時，「業」的語言便不再是抽象奧渺的，而是有其個體性，由每個不同的個別的生命際遇，指向業力奧秘的內涵。使信徒由業具體感性的塊面與之遇合。其四是為總結：即分別總結各經的特色。其中以四經雖皆為小乘經典，然皆具有大乘思想於經中為共同特點。可見大乘佛教生長之際，其根芽是培育在阿波陀那溫暖而肥沃的土中。五是為附表：由附表中各經故事分別又見于其他經律的情形中，一則可知阿波陀那經典的源頭在阿含律部；一則可知各經在逐漸抄寫流傳中，互相影響的痕跡。

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並列摘要

When the multitudinous Abhidharma philosophy of Sarvastivadin developed, the literature of Buddhist avadana stories also prospered. This is because that in the activity of secular teaching, the dharma preachers employed the biography of the Buddha, the bodhisattvas and arahant disciples as well as the folklores as examples to expound dharma. Therefore, many avadana scriptures were compiled one by one.These include the parable scriptures of religious stories which contain avadana only and other parable scriptures which add folklore stories to avadana. This paper investigates two sutras each of the two categories. Ths sutra of Collected Hundred Occasions and The sutra of Sagehood and Stupidity belong to the purely avadana scripture, while The sutra of Miscellaneous jewels and The sutra of Great Adornment Commentary belong to other parable scriptures. The methodology is to investigate these four sutras individually. The steps are: (1) To examine the author, the translator and the time of writing and translation of each sutra. (2) To analyze the style of each sutra. The style may be classified into ＂avadana of recognition＂, ＂avadana of jataka＂, ＂avadana of cause and condition＂, etc. There are only very few sutras of purely parable. The analysis shows that avadana has relationship of substance with time. The leading figure of the story is always put in the long stream of time to describe the process of life in many periods of birth and death. The worldly and hidden sides are transformed into a series of events of religious side. Besides, these sutras usually have particular centain modes in writing. Especially, the parable Sutras of purely avadana such as The Sutra of Collected Hundred Occasions and the sutra of Sagehood and Stupidity almost follow the writing style of the agama sutra: (a) Thus as I have heard. (The Sutra of Sagehood and stupidity has this sentence.) (b) Once, the Buddha was at... (The person, time and place of preaching the sutra are mentioned.) (c) Together with (how many) disciples. (The status and number of the listeners are listed.) (d) Turn to the subject and tell the story. (e) The sermon of telling the story. (f) After hearing what the Buddha said, all the audience are full of happiness to follow the teaching. (3) To analyze the contents of each sutra. It is found that these sutras contain mainly the parable of karma and retribution. The thought of karma itself is very complicated, very deep and very profound. When the concrete face of karma is constructed by means of story, the language of karma is no longer abstract, mysterious and hard to understand, rather it has its own personality. The mysterious content of karma is thus reached by the different life encountering of each individual. It will make the devotees meet with the concrete and sentimental side of karma. (4) Conclusion: To conclude the characteristics of each sutra. Although these four sutrasbelong to Hinayana, they all have Mahayana thoughts. We may see that while Mahayana Buddhism was growing up, its root and bud were nurtured in the warm and fertile soil of avadana. (5) Appendix. Since the stories of these four sutras are also available in other sutras and vinaya, we may understand that (a) The origion of avadana scriptures is the vinaya of the agama Sutras. (b) In the process of writing and diffusing, the sutras may influence each other.