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魏晉六朝佛教懺悔的實踐與義蘊=The Practice and Connotation of Buddhism Kṣama during Wei Jin Period and the Six Dynasties |
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| 著者 |
白金銑 (著)=Pai, Chin-hsien (au.)
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| 掲載誌 |
新世紀宗教研究=New Century Religious Studies
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| 巻号 | v.8 n.3 |
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| 出版年月日 | 2010.03 |
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| ページ | 127 - 176 |
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| 出版者 | 世界宗教博物館發展基金會附設出版社 |
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| 出版サイト |
https://www.mwr.org.tw/
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| 出版地 | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為國立台灣師範大學國文所博士、台北市百齡高中國文教師 |
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| キーワード | 懺悔=Kṣama; 懺儀=Repentance Rite; 緣起性空=Bodhisattva Precepts; 菩薩戒=Dependent Origination and Emptiness; 自性成佛=Becoming Buddhobhavati via Svabhava; 般若空慧=the Ultimate Wisdom; 涅槃佛性=Nirvana Buddha-dhatu; 誓願力=Power of Vows |
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| 抄録 | 本文先從佛教史的發展論魏晉六朝高僧大德們的懺悔實踐是相互連貫又各顯春秋的，再據高僧大德們的懺悔實踐析出八點懺悔義蘊。
漢魏間的懺悔實踐，雜糅著儒、道的思想與儀式，但高僧大德多堅定佛教懺悔思想立場，本質上不致於異化；兩晉間的懺悔實踐，漸漸脫離道教儀式的影子，融合了大乘菩薩心戒、般若空慧與儒家的孝道倫理；劉宋時的懺悔實踐，進一步與自性成佛、念佛三昧等禪法結合；南齊是中國懺悔法門的初製期；蕭梁是大篇幅懺悔法門的圓融合成期；陳代承先啟後，以此而開顯隋、唐禮懺法的大格局。
魏晉六朝高僧大德們的實踐性懺悔義蘊，兼有唯識圓智、般若空慧、涅槃佛性，有顯有密，有禪觀有念佛，有懺儀有教義，上承佛陀身教又不執著於佛陀言教，續契大乘佛教諸佛如來菩薩的大士心行、大菩提誓願力、大智慧悲心又不執於戒律條規的清淨思想，同時踐行小乘、大乘佛教各種莊嚴的懺悔儀軌又可不執著於形式儀節，與中國傳統思想、社會人心密切相融而為創造性的生命實踐。
This article begins with the discussion on kṣama practices by venerable monks and laity which were mutually coherent but distinctively manifested during Wei Jin Period and the Six Dynasties, based on the historical development of Buddhism. It further analyzes eight kṣama connotations according to kṣama practices by venerable monks and laity.
Kṣama practice during Han Wei Period blended Confucian and Taoist thoughts and rituals. Notwithstanding, most of the venerable monks and laity held firm ground of Buddhism kṣama thought, as it would not be dissimilated in essence; kṣama practice in the Western and Eastern Jin Dynasties gradually away from the influence of Taoism rituals, blending supreme heart commandment of Mahayana Buddhism, the ultimate wisdom and filial ethics of Buddhism; kṣama practice during Liu-Song Dynasty further combined with way of Zen, becoming Buddhobhavati via Svabhava (our self-nature) and Samādhi (in which the individual wholeheartedly thinks of the appearance of the Buddha, or of the dharmakāya, or repeats the Buddha's name); the building period for Dharma-gate of kṣama came in Qi of the Southern dynasties in Chinese history; the period of perfect and harmonious mergence for Dharma-gate of kṣama came in Liang Dynasty in the Six Dynasties; Chen Dynasty inherited the past and ushered in the future that further shed lights on dharma-gate of kṣama in Sui and Tang Dynasties based on kṣama practice.
The practice of kṣama connotations by venerable monks and laity during Wei Jin Period and the Six Dynasties embraced consciousness-only and perfect wisdom, the ultimate wisdom, nirvana Buddha-dhatu, exoteric and esoteric doctrines, Zen's meditative contemplation and reciting the Buddha's name, and repentance rites and doctrines, as it inherited Buddha's teaching by setting an example by not persisting in Buddhist precept, delivered the continuation of Mahayana Buddha-tathāgata in fulfilling the heart, bodhi's power of vows and compassionate heart by not persisting in clean thought of precepts and rules. Meanwhile, it fulfilled the dignified kṣama rituals of Theravada and Mahayana Buddhism by not persisting in form and ceremony that it was harmonious with traditional Chinese thought and human heart in the society that, turning out to be the creative life practice. |
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| 目次 | 壹、前言 129
貳、漢魏間雜糅儒道思想的懺悔實踐 134
參、兩晉間融合菩薩心戒與般若空慧的懺悔實踐 139
肆、劉宋時融合自性成佛的禪懺實踐 150
伍、齊梁陳間懺悔實踐法門的繁花齊開 154
一、南齊時中國懺悔法門的初製 154
二、蕭梁時大部懺悔法門的圓融合成 157
三、陳時高僧與君臣士人的禮懺文 165
陸、結語 167 |
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| ISSN | 16843738 (P) |
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| ヒット数 | 396 |
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| 作成日 | 2014.07.14 |
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| 更新日期 | 2020.01.15 |
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