|
|
|
 |
|
|
|
|
|
|
智者大師《摩訶止觀》常行三昧之思想及其影響=The Master Chih-I's the Concept of Chang-Shing Samādhi and its Impact in “Mo-Ho-Chin-Kuan” |
|
|
|
| Author |
楊芳瑋 (撰)=Yang, Fang-wei (compose)
|
|---|
| Date | 2008 |
|---|
| Pages | 164 |
|---|
| Publisher | 華梵大學東方人文思想研究所 |
|---|
| Publisher Url |
http://oh.hfu.edu.tw/
|
|---|
| Location | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
|---|
| Content type | 博碩士論文=Thesis and Dissertation |
|---|
| Language | 中文=Chinese |
|---|
| Degree | master |
|---|
| Institution | 華梵大學 |
|---|
| Department | 東方人文思想研究所 |
|---|
| Advisor | 熊琬;韓子峰 |
|---|
| Publication year | 97 |
|---|
| Keyword | 常行三昧=Chang-Shing Samādhi; 般舟三昧=Pratyutpanna Samādhi; 持名念佛=Reciting Amitabha school; 止觀=Chin-Kuan; 臺淨合流=Pure Land school and Tien-tai shool both matched into one; 天臺流派念佛=Tien-tai’ Reciting Amitabha; 日本天臺流派念佛=Tien-tai’ Reciting Amitabha in japan |
|---|
| Abstract | 常行三昧，為智者大師在《摩訶止觀》〈修大行〉中所制定的四種三昧之一。四種三昧之分別，主要是以行與坐之身威儀加以區分。其中常行三昧是依據《般舟三昧經》為主，兼採《十住毗婆沙論》、《大智度論》對《般舟三昧經》之闡釋，以三門統攝，配置三觀十乘而成。關於「常行三昧」之定義與詮解，多做「常行三昧」即為「般舟三昧」、「佛立三昧」，名字的不同在於翻譯所切角度不同所致──「般舟」為音譯；「佛立」則為義譯，是從法為名；「常行」則是約身儀而名，如《止觀輔行傳宏決》中所釋：「常行約身儀為名；若從法為名者，常行名佛立」。但在整體的實修理趣上，常行三昧其實已稍稍有別於般舟三昧，已深具天臺特質。據安藤俊雄的研究結果，認為「常行三昧」是《般舟三昧經》的行法提要；若置於摩訶止觀的大藍圖中來看待之，便是一種將《般舟三昧經》系統化、具體化、天臺化的呈現。常行三昧將般舟三昧提綱挈領，歸攝三門，即「步步、聲聲、念念，唯在阿彌陀佛」，並以念三十二相以為觀境，寄色身阿彌陀佛，依境起修，配置三觀，最終目的在於證一念三千，其闡明了念佛須具備三諦十乘的止觀要素與圓頓見地，及詳明障難十境與對應之法，乃至證果之理趣，使行者具體掌握實修要領與步驟，「常行三昧」可謂為「般舟三昧」之後出轉精也！安藤俊雄亦指出，關於智者大師的淨土思想，最值得信賴的第一手資料，是《摩訶止觀》中有關常行三昧的論述。常行三昧，可謂是在蓮宗初祖慧遠大師之後，二祖善導大師之前，屬於最精要而具體的彌陀法門實修方法，其以止觀配置念佛，展開了圓融三諦之念佛觀佛的特殊法門，具備臺宗特色，後代天臺念佛門人皆受此影響，如知禮、性澄、傳燈、智旭等，其對於天臺流派念佛之教理上，亦皆有所貢獻，使中國念佛法門成為四種流派。加上智者大師以身親往淨土，致使後世臺宗門人皆推崇淨土，念佛往生，此臺淨合流，其實都是受到智者大師的影響。常行三昧對日本臺宗與淨宗的影響亦是深遠的。日本天臺宗初祖最澄於比叡山興建四三昧院、設置「常行三昧堂」；三祖圓仁完成先師遺志，並融入五會念佛之唱念法，補充常行三昧之聲明內涵，並力行實修；後代之空也、良源、良忍承襲發展，成為日本淨土教興隆的淵源，由此可知常行三昧之獨特性與影響。
Chang-Shing Samādhi that it is very called as the most essential and concrete Amitabha dharma practiced way between the master Hui-Yuan and the master Shan-Tao. By matching up with the Chin-Kuan and chanting the name of Buddha, it spreads out the special methods, which is contemplating the image of Buddha and repeating his name with Three Truth of Perfection, processed of Tien-tai characteristic. At a later time the Tien-tai followers who chanting the name of Buddha all get impacted, such as Chih-Li、Shing-Cheng、Chuan-Deng、Chih-Shiu. Besides, it also contributes more to doctrine of chanting the name of Buddha of T‘ien-t‘ai school, which to make the chanting the name of Buddha method to four schools in China. Additionally, The Master Chih-I enters into Pure Land by himself therefore the Tien-tai followers all praise highly to Pure Land and the method chanting the name of Buddha to enter his Pure Land. The situation that T‘ien-t‘ai school and Pure Land school both matched into one school, in fact is influenced on by The Master Chih-I. Chang-Shing Samādhi also influences deeply on T‘ien-t‘ai school and Pure Land school in Japan. For example, Tien-dai School in Japan Tsui-cheng contributes four kind Samādhi building and arranges Chang-Shing Samādhi hall; Yuan-Ren finishes his former teacher and thaws it into Reciting Amitabha of five cadence, then hard make it in practice. A late generation, such as Kung-Ye, Liang-Yuan, Liang-Ren,they carry and hold evolvement, which becomes main a source of the Pure Land school in Japan prospered. Hence, it is easy to know the individualization and effect of Chang-Shing Samādhi. |
|---|
| Hits | 1038 |
|---|
| Created date | 2009.12.03 |
|---|
| Modified date | 2023.04.18 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
