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《西藏度亡經》略究=A Brief Study on The Tibetan Book of Living and Dying |
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| 著者 |
釋如石 (著)=Ven. Ju-shih (au.)
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| 掲載誌 |
法光學壇=Dharma Light Lyceum
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| 巻号 | n.5 |
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| 出版年月日 | 2001 |
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| ページ | 45 - 57 |
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| 出版者 | 法光佛教文化研究所=Fa-kuang Institute of Buddhist Studies |
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| 出版サイト |
http://fakuang.org.tw/index1.htm
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| 出版地 | 臺北市, 臺灣 [Taipei shih, 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 | English abstract, p.46-47. |
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| 抄録 | 索甲仁波切根據藏密《中有聞教解脫》(或譯《西藏度亡經》) 而改寫而成的《西藏生死書》，曾在臺灣掀起一陣風潮，萬人爭睹. 像這樣一本膾炙人口的名著，的確值得我們用心去研究探討. 以下五點，是筆者初步研究所得的看法:
一.《西藏度亡經》中有些「中有」的觀念係受苯教的影響. 而受苯教所影響的「中有」觀念，係人類對亡靈普遍具的一種原始看法 -- 原型.
二. 這些亡靈的原型觀念，並不符合《瑜伽師地論》和《俱舍論》等部派和大乘論典的「中有」教義.
三. 若依大小阿毘達磨論典，中有應是「聞不得」《度亡經》的. 即使在中有聞得《度亡經》，未得修所生慧的資糧位行者也不可能因此而得到解脫; 何況是一般泛泛的佛教信眾.
四. 若是悟道的聖者，即使生前未曾聽聞「中有」密法，他們自然也懂得利用「中有」的契機向上突破.
五.《度亡經》的度亡理念，教證不足，理證亦缺，且極易使人偏離定慧之正軌，助長經懺之歪風，故不宜弘揚. 倘若不用作實際的「度亡」，而用來幫助我們了解生命的緣起與還滅，則《西藏度亡經》仍不失為大乘佛法中「十二因緣」 -- 生死學非常具啟發的象徵性說明.
When the translation of The Tibetan Book of Living and Dying, originally written by Sogyal Rinpoche on the basis of Liberation through Hearing the Teaching in the Intermediate State (also rendered as The Tibetan Book of the Dead), was published in Taiwan it became a widely ready bestseller. Indeed, it is worthwhile to discuss this well known book seriously and the following five points are the present writer's reflections on it after a preliminary study:
1) Some of the ideas regarding the intermediate state which can be found in The Tibetan Book of Living and Dying have been influenced by the Bon religion, and the concepts showing Bon traces represent general archetypal human views on the souls of the dead.
2) These archetypal ideas regarding the souls of the dead are not in agreement with the teachings on the intermediate state as given in the Yogaacaarabhuumi, Abhidharmako`sa and other treatises of Nikaaya and Mahaayaana Buddhism.
3) According to the Abhidharma scriptures of both, the Lesser and the Greater Vehicle, the being in the intermediate state is unable to listen to the Book of the Dead. Even if such a being would manage to hear the text it would still be impossible for him to gain liberation unless he was a practitioner on the level of the path of accumulation who had attained the wisdom arising from cultivation. So forget about the average Buddhist believer.
4) In case of a noble being awakened to truth, he would naturally know how to utilize the intermediate state in order to gain deeper understanding even if he had never heard about the secret teachings on the intermediate state while alive.
5) The concept of liberating found in the Book of the Dead is incomplete in terms of scriptural proof and logical reason. Moreover, it easily misguides people to stray from the proper path of meditation and wisdom, and lends support to the negative trend towards rituals for the deceased. Thus it is not appropriate to propagate it. However, if one does not use The Tibetan Book of the Dead for the actual purpose of "liberating the deceased" but as a means to understand how life comes into being and ends then it can be still regarded as one insightful symbolistic exposition of the twelve links of interdependent origination -- the lore of life and death -- as found in Mahaayaana Buddhism. |
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| 目次 | 一. 前言
二.《西藏度亡經》略究
(一)《度亡經》中受苯教影響的中有觀念
(二) 亡靈原型不符「中有」之教義
(三) 「中有」聞不得教法
(四) 悟道者自知利用「中有」契機
(五) 度亡密法不宜弘揚
三. 結論
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| ヒット数 | 1588 |
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| 作成日 | 2002.03.14
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| 更新日期 | 2017.08.24 |
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