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佛身觀的研究 -- 從部派佛教到初期大乘佛教=The Study of Buddha: kāya from Abhidhamma Buddhism to the Eary Stage of Mahāyāna Buddhism |
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陳慧心 (撰)=Chen, Hui-hsin (compose)
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| Date | 2008 |
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| Pages | 187 |
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| Publisher | 華梵大學東方人文思想研究所 |
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| Publisher Url |
http://oh.hfu.edu.tw/
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| Location | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 華梵大學 |
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| Department | 東方人文思想研究所 |
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| Advisor | 黃俊威 |
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| Publication year | 97 |
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| Keyword | 佛身=Buddha-kāya; 部派佛教=Abhidhamma Buddhism; 釋迦牟尼=Sakyamuni; 毗盧遮那佛=Vairocana tathāgata; 初期大乘佛教=the early stage of Mahayana Buddhism; 法身=dharma-kāya; Rupa-kāya |
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| Abstract | 佛身的演化與佛教史有相關連的，本文題目雖標明“從部派到初期大乘”免不了要回溯到歷史上的佛陀。因此本文依佛傳中，最為精簡的一部佛傳《過去三世因果經》作為闡述佛陀依據的版本。佛傳中諸多神話傳說，與婆羅門教的文化幾乎相近，因此本文採用蔣忠新編譯的《摩奴法論》作為婆羅門文化的生活背景。從兩書相對照之下，釐清神話的傳說之外；呈現釋迦牟尼佛現實人間的生活寫照。從佛陀入滅後，遺留下來的遺骨（遺骨舍利）、經典語錄（法身）、人格精神代表（五分法身）。佛陀不滅、法身長存，供後人憑弔。佛入滅後百年，佛教僧團首先分裂為兩部：上座部、大眾部。史稱根本分裂。接著僧團才一再分裂又分裂，此時佛教稱為部派佛教。由於各部派教義的觀點不同，部派對於佛身觀的觀點也不同，本文將以《異部宗輪論》為依據，採分析、整理、歸納部派時對於佛身觀點的異同之處。大眾部唱說的是理想的佛身──無漏的，而說一切有部唱說的是人間的佛身──有漏的。說一切有部以“法身”會通大眾部的佛身說。龍樹菩薩大約是西元二世紀的時代，相傳祂老人家高齡高壽，自幼博學多聞，長大後習大乘小乘佛教，最後宏揚大乘佛教。整理《大智度論》龍樹菩薩的佛身之說：以生身佛為一種示現；法身佛則是實相無相，是變化神通，是無所不知，無所不能。《法華經》〈壽量品〉中記載：釋迦牟尼佛在久遠劫之前早就成佛了；我們所知道的在菩提樹下成道的佛陀，是釋迦牟尼佛現迹顯現，佛是常住不滅。《華嚴經》的經主毘盧遮那如來整理出三個重點：一是華藏莊嚴世界海的世主。二是如來佛身光明無際，遍一切處──無量光。三、毘盧遮那如來也是釋迦牟尼佛。綜合歸納初期大乘的佛身：祂是無量光、無量壽且神通變的法身佛。而時間和距離促使佛身發展更為神秘性、神聖性的主要因素。
The evolution of Buddha is relative to the history of Buddhism, although the subject of this article is “From Abhidhamma Buddhism to the eary stage of Mahayana Buddhism”, we have to look back on the history of Buddha. In Buddha’s biography , there are many legends which are almost similar to Brahmanism’s culture, therefore the life background of Brahmanism’s culture in this article are based on the Manava-Dharma Sastra (Institutes of Manu) edited by Mr. 蔣忠新 There are remains (remains ?arīra), classical quotation and sutra (dharma- kāya), representative of personality and spirit (sila, dhyana, samadhi, citta, prajna, jnana, skandha, dhātu, ayatana vimoksa, and vijnana.) had been left after the death of Buddha. Buddha is eternal, Buddha’s dharma-kāya lives forever, and is grieved by successors. One hundred year after the death of Buddha, Buddhists split into two parts: Sthaviravadins（Sthiravada） Mahasanghikas schools. It’s called split in foundation. Then the Buddhists split again and again, at this time the Buddhism is called Schools Buddhism or Abhidhamma Buddhism. Due to different viewpoints of Schools Buddhism’s religious teachings, Schools has different points of view on dharma-kāya, according to《異部宗輪論》, this article analyzes and generalizes Schools’s difference on the viewpoint of Buddha-kāya. Mahasanghikas faction claim perfect Buddha’s body.Buddha-kāya is no frailty. Sarvastivadins faction advocate ordinary Buddha’s body was an actual man living in this world like any other human being and subject to all the frailties of a mortal body. Nāgārjuna Bodhisattva born in the second century, he had a longevity and was erudite. He learned Hinayanists and Mahayanists Buddhism when he grow up, and he preached Mahayana Buddhism finally. To reorganize 《大智度論》regarding II
Buddha-kāya of Nāgārjuna Bodhisattva: he reveal with Buddha’s Rupa-kāya, he is eternal.；The Tathagatas dharma-kāya have no origin, they are ever existing and inconceivable. He is shown to people with the Rupa-kāya . Tathagatas dharma-kāya is protean and miraculous, he is all-knowing and omnipotent.
The Lotus Sutra Chapter Sixteen: The Life Span of the Tathagatarecord: Sakyamuni has become a Buddha long time ago; the Buddha we knew who has become a Buddha under the bodhi tree was a reveal of Sakyamuni , Buddha is eternal and deathless. Buddhāvata异saka mahāvaipulya sūtra of Vairocana tathā-gata.From this sutra has sorted out three key points:：1、Vairocana tathāgata isWorld of Lotuses。2、tathāgata Buddha-kāya When his body stretched out innumerable rays of light.（skt.Amitābhha）。3、Vairocana tathāgata is same as Sakyamuni。
To generalize Buddha-kāya of Mahayana primary stage : he is dharma-kāya with glorious radiance, longevity and miracle. The key point of turning Buddha-kāya into mystification and holy are time and distance |
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| Hits | 871 |
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| Created date | 2009.12.08 |
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| Modified date | 2023.04.18 |
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