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從佛身觀的「法、報、化」看觀音菩薩=A Study of Avalokiteśvara from the Theory of Dharmakāya，Sambhogakāya & Nirmānakāya (3 Buddha-bodies) |
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| Author |
羅海濤 (著)=Luo, Hai-tao (au.)
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| Date | 2018 |
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| Pages | 100 |
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| Publisher | 華梵大學 |
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| Publisher Url |
https://www.hfu.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, 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 | 尉遲淦 |
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| Publication year | 106 |
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| Keyword | 佛身觀=Buddha-bodies; 法身=Dharmakāya; 報身=Sambhogakāya; 化身=Nirmānakāya; 觀音菩薩=Avalokiteśvara |
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| Abstract | 小乘佛法以「真、俗」之二諦，建立起「父母生身」和「如來身」之真假相對的佛身觀，當然「法身」也代表了一種出世間的理法圓融、超然長存的終極小乘理想。然而，這種偏空、相對自利的思想是為大乘佛教所批評的。
大乘佛法則發揚自利利他、悲智雙運、依體起用、方便度生、而本無眾生可度的菩薩精神，因諸佛眾生平等，本具佛性，同一法身故。「身」者，執著為障礙，解脫為妙用。相對於小乘有漏的父母生身和無漏的如來身，大乘發展出更豐富圓融的佛身觀。
觀音菩薩過去世已經成佛，證得圓滿的三身五智，即平等遍一切處的「法身」、相好莊嚴的「報身」、妙用無盡的「化身」，然智不住生死、悲不入涅槃，悲智雙運而體性恆寂，發起普度眾生的大悲心，倒駕慈航，以無量方便，應種種因緣，行身、語、意三業，為眾生演說諸法，為令眾生體認佛性，起行佛道。
佛身觀是關於「成佛」的一種理法，觀音菩薩則是佛法體證和實踐的示現，貫穿兩者的關鍵是「佛性」。成佛以佛性而成，菩薩度生是佛性之用，大乘慈悲心是源於對「眾生皆有佛性」的關懷。所以無論廣含妙法的佛身觀，抑或神用無邊的菩薩度眾，皆為說法方便；六度萬行、自度度他、圓成佛道都是此心成就，佛法最後還是要回到個人的修行上。不用向外尋找佛，尋找觀音菩薩，我們的本真佛性即與佛菩薩不一不異。正是：歸元如如一法身，相用無量報應化，人人可為觀世音，念念無著真佛心。
On the basis of 2 noble truths of Samvrti-satya and Paramārtha-satya，Hīnayāna developed a double-bodies theory with Rūpakāya（form body）and Dharmakāya (truth body), which is in duality and conflict of true and false. It’s criticized as partially empty and self-salvation by Mahāyāna, even Dharmakāya in Hīnayāna refers to supreme attainment and ideal of transcendence.
Mahāyāna carries on its spirit of “dvi artha” accomplishments of self and others, unification of wisdom and compassion, rescue all sentient beings with skillful means without any attachment in mind. Since all beings (including Buddha and other 9 realms) are equally with innate Buddha-nature and sharing the same resultant truth body (Dharmakāya)， “body” could be different from views of transitory collection, a burden with clinging or accomplishment of means with liberating. Mahāyāna created their theories of Buddha-bodies in more harmonious and perfect ways relative to double-bodies theory from Hīnayāna.
Avalokiteśvara attained Buddhahood in the past life, completely and perfectly enlightened with respect to pañca-jñānāni (5 wisdoms) and trikāya (3 bodies of Buddha), the omnipresent Dharmakāya (truth body), the solemn Sambhogakāya (complete enjoyment body) and the expedient Nirmānakāya (emanation body). For totally realized the impermanence of life and the faults of cyclic existence, Avalokiteśvara vowed to come back the world for saving other beings with completely pervaded by heartwarming love and compassion, by skillfully teaching the paths of deliverance with kāyakarmaṃ (physical actions), vākkarmaṃ (verbal actions) and manokarmaṃ (mental actions) according to dependent-arising, in order to enlighten others’ recognizing the Buddha-nature and starting Buddhist practice.
The Buddha-nature is a key between the theory of Buddha-bodies as correct views of completely enlightened and the emanations of Avalokiteśvara as model teaching of attaining full enlightenment. Attainment depends upon it, rescue others is the function of it, and compassion comes from the sympathy of “every sentient being has Buddha-nature”. Therefore, the profound wisdom of Buddha-bodies, the magical powers of Bodhisattva, dvi artha and ṣaḍ-pāramitā (six perfections), these theories of dharma are all about self-cultivation. Instead of looking for the external Buddha and Avalokiteśvara, why not just return to our true-nature which is equal with Buddha?
The unique present of Dharmakāya is our wisdom truth body, and the ever-changing Sambhogakāya and Nirmānakāya are our flexible applications. Meditating in the life practice and being primordially pure, every one could be the fully enlightened one. |
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| Table of contents | 誌謝 I
摘要 II
Abstract III
目錄 V
第一章 緒論 1
第一節 研究動機與目的 1
第二節 文獻回顧 6
一、 關於觀音菩薩的研究 6
二、 關於佛身的研究 7
三、 二者兼有的研究 11
第三節 研究方法 15
第四節 論述程序 22
第二章 佛教經論中的佛身觀 24
第一節 佛身與佛性 24
第二節 小乘的佛身觀 30
第三節 大乘的佛身觀 36
第四節 《金光明最勝王經》與《金光明最勝王經疏》之佛身觀 45
第三章 觀音菩薩的法身、報（應）身、化身 57
第一節 本來是佛的觀音菩薩 57
第二節 相好莊嚴的觀音菩薩 67
第三節 妙用無盡的觀音菩薩 76
第四章 結論 88
參考文獻 93 |
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| Hits | 879 |
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| Created date | 2020.02.04 |
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| Modified date | 2023.01.18 |
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