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從「一心」試論天台祖師制懺的精神 ：以《法華三昧懺儀》為例=Discussing the Principle of How the Tiantai Patriarch Established Repentance Rituals Based on the Doctrine of One-Mind (Yixin) -- Taking Lotus Samādhi Penitence Rituals as an Example |
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| 著者 |
釋印隆 (著)=Shi, Yin-Lung (au.)
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| 掲載誌 |
中華佛學研究=Chung-Hwa Buddhist Studies
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| 巻号 | n.14 |
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| 出版年月日 | 2013.12 |
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| ページ | 93 - 154 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/
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| 出版地 | 新北市, 臺灣 [New Taipei City, 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 | 作者為法鼓佛教學院佛教學系宗教學碩士。
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| キーワード | 一心=One-Mind (Yixin); 法華三昧=Dharma Lotus Samādhi (Fahua sanmei); 懺法=Repentance dharma; 中道實相=Middle-way reality; 觀心=Mind-observing |
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| 抄録 | 禮懺法門是漢傳大乘佛教的特色，起源於晉代，但直到隋朝天台智者大師制定《法華三昧懺儀》，建構了天台懺法的儀軌模式與理論基礎，也為漢傳佛教之大乘懺法奠定了修行的精神。本懺是以天台止觀思想建立的懺悔觀心法門，修懺不僅為了懺滅罪業，更能證得三昧、開顯智慧，趣入大乘中道實相妙理。佛教之特質在於證悟實相，以獲得安身立命為旨歸。智者大師依據《法華經》種種理論及實踐的法門，建構出天台「一心」教觀妙理，親撰《法華三昧懺儀》，引導行者依事懺調熟身心後，而能趣入理觀之門。其懺文所有事儀，皆融攝了運心觀想的理懺方式，所有修持皆需要「一心」。修懺的重點在於統一心志，以獲得懺法的真實受用，並且要於一切時中，都能安住於正道；若心住於世俗欲念，則三業不能統一，無法專志修懺。 今日漢傳佛教失去禮懺精神的原因，即是由於在懺法的行持中，多以「事懺」為主，「理懺」的實相觀法幾乎都被刪除忽略。若將觀行之法去除，會讓禮懺行法逐漸儀式化與形式化，更甚者認為是求得現世之利益，背離了祖師制懺之修行目的。遵式大師於〈《法華三昧懺儀》勘定元本序〉中說明：「十科行軌，理觀為主；儻一以誤，九法徒施。」因為若只是依事法用心，而沒有觀慧之理觀照明，其過失就可能是破壞佛法，毀損法身慧命。因此，若要回復經懺佛事的修行本質，應重新正視祖師大德編
撰懺文的用心，依教起修，方能讓殊勝的漢傳大乘佛教，重新回到應有的正知見與修行教化之功能。本文以智者大師所親撰的《法華三昧懺儀》為文本，論證天台祖師的制懺精神，祈願以此研究為始，闡揚漢傳大乘懺法的觀修實踐精神。
The dharma-gate of worship and repentance (禮懺法門), which originated in Jin Dynasty, is a feature of Chinese Mahayana Buddhism. However, the discipline spirit of Chinese Mahayana repentance dharma had not been fully developed until the Tiantai Patriarch, Master Zhiyi, in the Sui Dynasty laid
down the Lotus Samādhi Penitence Rituals (《法華三昧懺儀》) and established a ritual model and theoretical basis of the Tiantai repentance dharma (天台懺法). Based on the Tiantai Zhiguan (止觀) ideology, the Lotus Samādhi Penitence Rituals is a gateway to observing one’s mind. Practicing
repentance not only helps one eliminate karma, but also helps one cultivate Samādhi, attain wisdom and approach the original nature and wondrous principle of Mahayana middle way. Buddhism is characterized by the awakening to the reality, and aims at the whereabouts of one’s life and the
entrustment of one’s spirit. According to the various theories and gateways to Buddhist teachings in the Lotus Sutra, Master Zhiyi established wondrous principles and the meditation practice of the Tiantai One-Mind (Yixin) discipline and wrote down the Lotus Samādhi Penitence Rituals personally to
lead practitioners to practice mentally and physically in line with the actual repentance (事懺) so as to enter the gate of contemplation of principle (理觀). All the rites in the Lotus Samādhi Penitence Rituals incorporate the mind-observing methods of ideal repentance (理懺), all of which require one to practice one mind. The key point of practicing repentance is to unite one’s
thoughts so one can be actually benefitted by the repentance dharma. Moreover, the practitioners should act in the right way all the time. If secular ideas are generated, they cannot unite their three karmas (word, thought and deed), nor can they focus on their repentance practice. Nowadays, the reason why Chinese Buddhism has gradually lost the spirit of its repentance rituals is that repentance through activities is considered as the major ritual, while repentance through principle is almost ignored. If the essence of practicing observing the mind is removed, repentance rituals will gradually become ritualized and formalized. What’s worse, some people may even regard it as a way of pursuing mundane benefits, which departs from the patriarch’s original purpose of practicing repentance. Master Zunshi (遵式) stated in the “Fahua sanmei chanyi kanding yuanben xu”(〈《法華三昧懺
儀》勘定元本序〉) that contemplation of principle takes the priority in the ten rites; if one rite (particularly the contemplation of principle) is practiced wrongly, practicing the other nine will be useless. If one only exercises one’s mind according to individual phenomena instead of observing wisdom, their mistakes will probably destroy the Buddha’s teachings, people’s dharma body and spiritual body. Therefore, if one wants to return to the original nature of repentance dharma, one should bear in mind the patriarch’s efforts made towards repentance writing and practice repentance accordingly. Only in this way can Chinese Mahayana Buddhism acquire back its due functions of
teaching people to have the correct understanding and the right view. Based on the Lotus Samādhi Penitence Rituals, this paper demonstrates the spirit of the Tiantai Patriarch’s repentance rituals, and hopefully promotes the p |
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| 目次 | 一、前言 95
（一）漢傳佛教懺法的演變與誤解 95
（二）天台懺法的演變與形式化 99
二、《法華懺》的修證精神 102
（一）懺悔與天台止觀 102
（二）實相思想與觀心實踐 107
三、一心與禪觀 118
（一）法華三昧的意義 119
（二）《法華懺》行法與經論 121
（三）《法華經》中的「一心」 125
（四）懺文處處見一心 131
四、結論 148 |
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| ISSN | 1026969X (P) |
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| ヒット数 | 689 |
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| 作成日 | 2014.01.22 |
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| 更新日期 | 2017.07.28 |
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