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天臺圓教「一佛乘」的關懷進路=Tiantai-Yuanjiao teach ‘One Buddhist Vehicle’ care for the way |
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李欣霖 (著)=Lee, Shin-lin (au.)
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| Source |
全國佛學論文聯合發表會論文集（第29屆）
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| Date | 2018.09 |
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| Pages | 25 - 38 |
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| Publisher | 圓光佛學研究所 |
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| Publisher Url |
http://www.ykbi.edu.tw
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| Location | 桃園市, 臺灣 [Taoyuean shih, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Note | 作者為南華大學宗教所。
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| Keyword | 法華經=Fahuajing; 一佛乘=One Buddhist Vehicle; 開權顯實=Kāi quán xiǎn shí; 發跡顯本=Fā jī xiǎn běn; 天臺圓教=tiantai-yuanjiao |
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| Abstract | 《法華經》暢佛本懷,宣說一佛乘的思想,佛陀關懷一切眾生,以開示悟入幫助眾生入佛知見,其展開進路則是「開權顯實、發跡顯本」的因果啟發。經義一再強調「我有方便力,開示三乘法」、「唯一無二乘」,佛陀的「一佛乘」以方便為手段,目的在於令一切眾生知自身與佛無二無別,眾生皆為佛子,因此經中的「授記」便有其內在的依據。又依久遠之實本,方有近跡所施化的權法,而必須藉由近跡之教,才能彰顯遠本之真實妙法,這是佛陀對眾生的究竟關懷。《法華經》「一佛乘」是因與果相通的教法。此「一」乃是整全的意思,整個佛的教法是可以整合的,不是修禪、念佛、持咒的各個不同,而佛法也不是切割成塊的,每部佛經對人們都是有其助益,若能整合的話,可以貫穿成佛道的因地與佛道的果德。《法華經》從〈序品〉到第十四〈安樂行品〉,論一佛乘的因是為迹門的「開權顯實」。從第十五之〈如來壽量品〉到第二十八之〈普賢菩薩勸發品〉,則講到一佛乘的果,是為本門的「開權顯實」(亦即發跡顯本)1 。《法華經》「一佛乘」的關懷,從因法跟果法、迹門與本門來論述,將之圓滿地統貫起來,並收攝一切眾生。
整部《法華經》從因地開始,都是在栽培如何成就圓滿的菩提心。經文一再強調,心態決定未來的結果。所以在因地當中,提出了實法,站在實法的角度廣修一切方便,就是所謂的「權實不二」。掌握了真實,也掌握了方便,這是一個最快速成佛的方法。因地的重點在於論心不論法,發心決定了人的結果,法門只是一個助緣。《法華經》二十八品裡,前面的十四品都在講這個概念:如何以實法來操作權法,以權法來幫助實法。《法華經》一佛乘之果,佛陀講到迹本二門,此時佛的功德乃就論德不論身。《法華經》對果地的功德,透過權實二法的操作,佛的果地功德、又如何可以成佛?全經之前十四品為迹門,跡者佛成道後四十餘年間說法教化眾生之行迹,在此有生之年所說諸教有權有實,此即是跡門的權實。佛的近迹只是其永恆生命的一階段示現,即佛之八相成道而現為半百餘歲之一期生命乃分段身,其成道並不是自今日分最身才始成,是為近迹,以「近
迹」是對「遠本」而言,遠本者,其宿世久遠已來即已成佛,故說「遠本」。本經後十四品名為「本門」之發迹顯本,說本門乃指「遠本」。
天臺宗的智者大師以《法華經》為宗骨,以性具為經,止觀為緯,建構天臺宗之架構,其相應《法華經》而作出對五時八教的判相,開權顯實、發跡顯本而突顯「一佛乘」之常旨,並以建立其圓教系統。圓教的觀點,從佛而言,藏教佛、通教佛、別教佛皆得會三歸一,相應法華的圓實佛;自眾生而言,一念三千、十界互具皆統攝在此圓教之關懷中。蓋人人為佛子,只要發菩提心者皆得授記,悉當成佛。《法華經》「一佛乘」的思想,從因地到果地,如來示現從因果啟發的關懷,而智顗獨具慧眼合理地詮釋法華的思想,並建立圓教的理論,互涵互攝了其他權法及傳統思想為理論次第,開發出法華「一佛乘」思想,建構其天臺圓教的關懷。
The Fahuajing which speaks of Buddha’s intention and spread One Buddhist Vehicle of thought, Buddha cares for all sentient beings in order to help sentient beings to show their insight into the Buddha. The sutra has repeatedly emphasized that “I have the power of convenience, revealing the three-fold method,” and “the only one-of-a-kind multiplication.” The Buddha’s “One Buddhist Vehicle” is based on convenience as a means to enable all sentient beings to know themselves and Buddhism as their own, sentient beings All are Buddhists, so the “predicts” in the scriptures has its own internal basis. According to the reality of a long time ago, the party has the power to perish by the near track, and must teach the near track to demonstrate the true essence of the far away, which is also the Buddha's concern for the beings.
The entire “Fahuajing” begins from the ground, and it is all about how to cultivate a successful bodhicitta. The text has repeatedly stressed that the state of mind determines the outcome of the future. Therefore, among the localities, a practical law has been proposed, and all the conveniences have been cultivated from the perspective of the actual law. This is the so-called “right and wrong.” Having mastered the truth and mastered the convenience, this is the fastest way to become a Buddha. The focus of the place lies on the fact that the mind is indifferent to the law, and the mind determines the result of the man. The Fameng is just an aid. In the twenty-eighth article of the Lotus Sutra, the fourteen preceding articles are all talking about this concept: how to use the real law to manipulate the power law and the right law to help the real law. When the Buddha’s Sutra was passed on to Buddha’s Sutra, the Buddha talked about the two doors. At this time, the merits of the Buddha were not related to morality. The merits and demerits of the “Lotus Sutra” on the fruit land, through the manipulation of the power of the two principles, how can Buddha’s merits and demerits become Buddhas? Fourteen articles were used as the gates before the Qur’an. The traces of the Buddha’s teachings to the sentient beings during the more than 40 years after the Buddha’s becoming the Tao were said to have the right to exist in this lifetime. This is the power of the gates. The Buddha’s recent course is just a phased demonstration of its eternal life, that is, the Buddha’s eight phases of enlightenment and it is now one half a hundred years old. Life is divided up, and its enlightenment is not divided into the most
important ones today. The most recent route is to use the “recent route” for “prestigious existence”. For those who are far away, their long-lived lives have already become Buddhas. Therefore, they say “far-off ”. The forerunne |
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| Table of contents | 一、前言 31
二、五時八教的教相判示 32
三、「開顯權實」是一佛乘之因地法 33
四、「發跡顯本」乃一佛乘的果地法 37
五、結語 40
參考文獻 42 |
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| Hits | 365 |
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| Created date | 2019.02.12 |
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| Modified date | 2023.09.26 |
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