부파분열과 파승

Abstract

In the Vinayapiṭakas, primarily a split of saṃgha (saṃghabheda) are defined as a sin of Naraka which happens under the two condition; proposition of different view and consent of the minimum member of saṃgha. However in the Vaibhāṣika Abhidharma which is the most conservative order, the split of saṃgha because of dharma destruction(cakrabheda) did not happen after the nirvana of Buddha. For this reason, the working hypothesis that, the schism of nikāyas(nikāyabheda) is neither a cakrabheda nor a split of saṃgha by karma destruction(karmabheda). Then what is the basis of schism of Buddhist sects(nikāyas) by having different point of view to the Dharma? This thesis pursued the thoughts of Buddhists who claimed that the schism of nikāyas and appearance of individual saṃgha as the real affair not only did not harmed the ideological value of the 'harmony of saṃgha', but also is not a sin of Naraka caused by saṃghabheda. To conclude, in case the dispute of doctrine(vivādādhikaraṇa) do not resolved(samathā) by the immediate judgement (sammukhāvinaya) or majority vote(yebhuyyasikā), both sides repent each other doing shameful things, such as abuse, slander, beating etc. which happened during the dispute(tiṇavatthāraka), after then, the new saṃgha could be established through uposatha karma, set-up a different boundary(sīmā) and in the different place. This is distinguishing comparing with the split of saṃgha (saṃghabheda) by going through separate uposatha karma in the same boundary, and the saṃgha dispute(saṃgharāji ) of less then 4 people. Hence Buddhist had to pursue not only a harmony of a here and now existing(sammukhībhūta) saṃgha, but also a harmony of various individual saṃgha. According to Dīrghāgama No.29(淸淨經) they could transmit dvādaśaṅga (12部經) as the way they understood. Buddhist sects(nikāya) are inevitable consequences of opened view on scripture, so called as “It is Buddhist text if the word is not contrary to the truth(dharmatā).”