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初期瑜伽行派之止觀要義 -- 「七覺分」的完滿開展
Author 釋昭慧
Source 西南民族大學學報(人文社科版)=Journal of Southwest University for Nationalities(Humanities and Social Science)
Volumen.2
Date2011
Pages64 - 68
Publisher西南民族大學
Publisher Url http://222.210.17.171/xb/Index.html
Location成都, 中國 [Chengdu, China]
Content type期刊論文=Journal Article
Language中文=Chinese
Keyword瑜伽行派; 奢摩他; 毘缽舍那; 三摩地; 十二分教; 七覺分
Abstract本文依《解深密經•分別瑜伽品》中的止觀要義而作詮釋分析。“昆缽舍那”與“奢摩他”有共通性與差異性。共通性在於,兩者都能因專注於所緣境而得三味,證身心輕安;差異性則在於對此所緣境的有分別作意與無分剮作意。禪者不但要修止,也要修觀。修止可以得定,也可以打下修觀的基礎。慧證來自修觀,必須修觀方能得慧。但倘若沒有修止工夫,那麼觀力是十分微弱的,無法達到對法(實相)的“勝解”(印證)。反之,倘若行者不先行于十二分教聞思熏修,繫念法義,而只是一味鎖定所緣境而修止,那麼即使止成就而映現定中影像,依然無法印證實相。初期瑜伽行派的禪觀學理,還是十足的“定慧綜合修行觀”,從頭到尾緊扣佛陀的“十二分教”,作為修習止觀的基礎。若配合《瑜伽師地論》“聲聞地”以觀,這可區分出四種所緣境事:以契經的蘊、處、緣起等相應教,作為“善巧所緣”的範疇;當然還可依於對治磊重煩惱的需要而修“淨行所緣”;修止不脫此諸範疇,是為“事邊際所緣境事”,修觀亦然;因圓而果滿,止觀成就的境地,就是“所作成辦所緣境事”。這正是不共世間’的出世道“淨惑所緣境事”。這完全符應《雜阿含經》中定慧綜合的禪觀教學,也是“七覺分”的完滿開展。
Table of contents一、大乘止觀不共聲聞的要訣 64
二、四種所緣境事 65
三、「奢摩他」與「毘缽舍那本」 66
ISSN10043926 (P)
Hits283
Created date2014.09.24
Modified date2020.02.17



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