|
|
|
 |
|
|
|
|
|
|
從《佛說大安般守意經》 論漢末佛教禪法之「守意」 與道教「守一」修持法門關係=An Analysis of the “Shouyi” (守意) of Buddhist Zen and the “Shouyi”(守一) Practice of Taoism from the Foshou Da Anban Shouyi Jing(佛說大安般守意經) at the end of the Han Dynasty |
|
|
|
| 著者 |
李宗定 (著)=Tsungting Lee (au.)
|
|---|
| 掲載誌 |
法鼓佛學學報=Dharma Drum Journal of Buddhist Studies
|
|---|
| 巻号 | n.32 |
|---|
| 出版年月日 | 2023.06 |
|---|
| ページ | 129 - 181 |
|---|
| 出版者 | 法鼓文理學院 |
|---|
| 出版サイト |
https://www.dila.edu.tw/
|
|---|
| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| キーワード | 佛說大安般守意經=Foshou Da An Ban Shou Yi Jing; 太平經=Taiping Jing; 守一=Shouyi; 佛教=Buddhism; 道教=Taoism |
|---|
| 抄録 | 漢末《太平經》多論「守一」，視「一」為生命之源，「守一」即為凝聚身體的精、氣、神的修煉工夫，最終使形神兩全，長生成仙。漢末兩晉之時，佛教譯經時使用「守一」，對應禪定中「制心一處」與「心一境性」的修習方法，如漢末安世高所譯《安般守意經》、《分別善惡所起經》，支曜譯《阿那律八念經》與嚴佛調譯《菩薩內習六波羅蜜經》，均可見以「守一」為禪定守心的方法。由於佛道兩教皆使用「守一」，《安般守意經》中的安般禪法，與中國傳統呼吸吐納的修仙方術有相近之處，而禪修所能達到神通境界，亦類似於中國神仙的長生飛昇。此外，《安般守意經》以「守意」為經名，「意」字一方面具有佛教禪法的特色，一方面又與「守一」方法的心念存思相似。兩教具有相似的修行方式，學界對於漢末佛道關係中孰為影響者，向來有所爭論。比較《太平經》與《佛說大安般守意經》，可見得佛道修行的方法各有其理論脈絡，然而佛教「守意」與早期道教「守一」儘管有別，在差異中又可見得相似之處。由於佛教初傳中國，不論是譯經或修行，為傳法方便之故，必須運用中國思想中相近的術語介紹佛教，但是佛教又盡可能維持自身的義理與修行特色，既要譯經宣講使漢人接受，又要兼顧佛教教義。至於道教也處於興起之時，面對佛教的傳入，有相應的學習吸收，但也保有道教修煉的獨特性。佛道兩教於東漢末年開始相互影響，這個過程是動態螺旋流動，不是單向或線性的關係。本文從「守一」這個佛道皆使用的術語，管窺兩教的教義與修行方法，試圖呈現早期佛道交涉史的流動面貌。
There were many discussions on "Shouyi" (守一) which regarded "one" as the source of life in the Taiping Jing (太平經) at the end of the Han Dynasty. "Shouyi" is the practice of condensing the body's essence, air, and spirit. This method emphasizes the harmony of body and spirit and ultimately makes both body and spirit become immortal. At the time of the late Han and Jin dynasties, Buddhist translations of scriptures used "Shouyi", which corresponds to the practice methods of "one-pointed mind" and "one-pointedness of mind" in meditation, as translated by An Shigao at the end of the Han Dynasty. For example, An Shigao's translation of the Anban Shouyi Jing and The Sutra of Distinguishing Good and Evil, as well as Zhi Yao's translation of the Eight Mindfulness Sutras of Analu and Yan Fudiao's translation of The Six Paramita Sutras of the Bodhisattva. It can be seen that "Shouyi" is the method of meditating and guarding the mind. Both Buddhism and Taoism use "Shouyi". The Anpan meditative method in the Anpan Shouyi Jing is similar to the traditional Chinese method of cultivating immortality through breathing. As for the state of supernatural powers that can be achieved through meditation, it is also similar to the immortality of Chinese gods. In addition, the Anpan Shouyi Jing uses "Shouyi" as the name of the sutra. On the one hand, the word "Yi" has the characteristics of Buddhist meditation, and on the other hand, it is similar to the "Shouyi" method of keeping thoughts in mind. The two religions have similar ways of practicing, so there has always been a debate in academic circles about who influenced who in the relationship between Buddhism and Taoism in the late Han Dynasty. This article analyzes and compares the Taiping Jing and Foshuo Da Anban Shouyi Jing. It is believed that the methods of Buddhist and Taoist practice each have their own theoretical context. However, although there are differences between the Buddhist "Shou Yi" (守意) and the early Taoist "Shou Yi" (守一), there are similarities in the differences. Since Buddhism was first introduced to China, it was necessary to use similar terms in Chinese thought to introduce Buddhism, whether it was in the translation of scriptures or in practice. However, Buddhism tries its best to maintain its own principles and characteristics of practice. It not only needs to translate scriptures and teachings to enable Han people to accept it, but also takes into account Buddhist teachings. As for Taoism, which is also on the rise, facing the introduction of Buddhism, there is corresponding learning and absorption, but it also maintains the uniqueness of Taoist practice. Buddhism and Taoism began to influence each other at the end of the Eastern Han Dynasty. This process is a dynamic spiral flow, not a one-way or linear relationship. This article looks at the teachings and practice methods of the two religions from the perspective of "Shou Yi", trying to present the flow of the history of early Buddhist and Taoist interactions. |
|---|
| 目次 | 一、佛教初傳中國概況
二、「守一」釋義與溯源
三、《太平經》中的「守一」之道
四、《佛說大安般守意經》中「守意」與「守一」的涵義
五、結論 |
|---|
| ISSN | 19968000 (P) |
|---|
| ヒット数 | 35 |
|---|
| 作成日 | 2023.10.26 |
|---|
| 更新日期 | 2023.10.26 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
