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北傳早期的法華三昧禪法與造像=The "Lotus Samadhi" Ch'an Method in Early Northern Buddhism and Image-making |
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| 作者 |
賴文英 =Lai, Wen-ying
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| 出處題名 |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| 卷期 | n.6 |
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| 出版日期 | 2001.12 |
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| 頁次 | 75 - 96 |
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| 出版者 | 圓光佛學研究所=Yuan Kuang Buddhist College |
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| 出版者網址 |
http://www.ykbi.edu.tw/
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| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
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| 資料類型 | 期刊論文=Journal Article |
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| 使用語言 | 中文=Chinese |
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| 關鍵詞 | 法華經; 法華三昧禪法 |
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| 摘要 | 法華三昧是依《法華經》而修行的三昧，既名為「三昧」，自然與禪觀有關，但後世多已懺法稱之，而忽略了其原有的禪法內涵. 本文透過羅什其及弟子的著作，說明關河義學如何藉《法華》闡發般若實相的精義，並以此義學為背景，發展出具體可行的禪觀，成北傳一系禪法中的重要元素. 在羅什弟子對般若義學的開展下，解空第一的僧肇在<物不遷論>中以「事各性住於一世」的「不遷」本質，說明物無去來，法性長存，為般若實相提供了一個義學的切入點. 後世的法華造像更以此「不遷」的本質來開演，過去滅度之多寶佛與縣在說法之釋迦佛能於一時中現，是法身之不遷，二佛並坐像亦為法華造像之代表. 過去. 現在既不遷，則未來亦不遷，故可擴及於三世之不遷，所以二佛並坐像常伴隨代表三世之千佛，並開展出千佛觀，炳靈寺169窟可視為河西千佛造像之始. 如來法身不遷，故佛壽無量，這是就果位而言，從因地的菩薩來說亦無生滅，莫高窟259窟側壁上層各龕之菩薩與下層各龕之坐佛，即代表因果不遷，也呼應其正壁主尊釋迦. 多寶乃至四周千佛的果位不遷. 從「法身不遷」.「三世不遷」到「因果不遷」，北傳早期的「法華三昧」禪法其實是相當完整而具體的.
The "Lotus Samadhi" is a meditation method based on The Lotus Sutra [法華經]. Subce it is called "Samadhi"，it naturally has something to do with meditation. But it has been generally regarded as a method of repentance，and its original Ch'an implication has been neglected. This paper attempts to trace the development of the Kuan Ho doctrine through a study of the works of Kumarajiva and his disciples. The Kuan Ho doctrine through a study of the works of Kumarajiva and his disciples. The Kuan Ho doctrine elucidates the essential meaning of the Ultimate Reality of Prajna according to The Lotus Sutra, and thereby develops a practical method of meditation which is an important element in the meditation system of Nortern Buddhism. The ideas stated in Seng Chao's [僧肇] treaties The Immutability of Things [物不遷論] provide a sound basis for the doctrine to evolve into a complete and practical theory. They also form the ideological cornerstones for image-making at the various caves in Hohsi [河西]. |
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| ISSN | 16086848 (P) |
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| 點閱次數 | 1255 |
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| 建檔日期 | 2003.09.26
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| 更新日期 | 2017.07.25 |
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