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「持名念佛」三根普被之探討—以華嚴四種法界為中心=An examination of the all-inclusiveness of the three capacities of Buddha recitation: according to the Huayan doctrine of the four realms of reality |
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| Author |
劉國棟 (著)
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| Date | 2019 |
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| Pages | 80 |
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| Publisher | 法鼓文理學院 |
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| Publisher Url |
https://www.dila.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 | 法鼓文理學院 |
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| Department | 佛教學系 |
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| Advisor | 陳英善 |
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| Publication year | 107 |
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| Keyword | 持名念佛=Buddha Recitation; 念佛法門=mindfulness of the Buddha; 四種法界=four realms of reality; 法界觀門=contemplation of reality; 五教止觀=five teachings on cessation-contemplation |
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| Abstract | 淨土念佛法門強調三根普被，即使是下下根器，只要至誠念佛（普遍以持名為主），輔以止惡行善，臨命終時藉由阿彌陀佛弘願之助，即可往生西方極樂世界，在成佛的道路上不再退轉。當然，念佛方式並不是只有持名。一般認知是稱名、觀像、觀想與實相四種念佛，前淺後深。而華嚴三觀的重要論著《華嚴法界觀門》，在闡述真空觀、理事無礙觀與周遍含容觀時，似亦是前淺後深。但在清初彭際清《華嚴念佛三昧論》之中，何以會將最簡易的「念佛名字」與最深奧的「周遍含容觀」配對；而最深的「念佛法身」反而與最基礎的「真空觀」配對？本文，首先略述《華嚴經》與華嚴祖師的念佛法門。其次，從華嚴教觀方面，以四種法界為中心，探討其與華嚴三觀與五教的對應關係。最後，探討如何以華嚴角度詮釋念佛法門，特別是持名念佛。總結而言，持名念佛可遍通華嚴四種法界。下根者見淺，中根者見中等，上根者見深，可謂三根普被。持名念佛或者四法界次第昇進，或者一句佛號頓入華嚴重重無盡法界。行布差別或無礙圓融，隨各自根器而定。不管上、中、下根，只要持名念佛有成，臨終就能往生西方極樂世界。進而圓成佛道，迴入娑婆度化有情。
The Buddha recitation of the Pure Land school emphasizes the all-inclusiveness of the three capacities, that is, that those of the lowest capacity only have to sincerely recite the Buddha’s name, in addition to doing good deeds and ceasing doing evil, and at the end of their lives, thanks to the power of Amitabha’s vows, they will be able to go to the Pure Land and make unregressing progress on the way to buddhahood. Of course, Buddha recitation does not only consist of reciting the Buddha’s name. The general understanding is that it includes recitation, contemplation, visualization, and mindfulness of the Buddha in his actual form (Dharmakaya), superficial at the beginning, but increasing in depth and complexity. Yet the Huayan treatise on the three contemplations, the ‘Huayan contemplation of reality’, in describing the contemplation of true emptiness, the contemplation of no obstruction between principle and phenomenon and the contemplation of universal inclusion, seems to be superficial at the beginning, but increasing in depth.
However, from the early Qing-era work of Peng Jiqing, the ‘Treatise on Huayan Buddha Recitation Samadhi’, why are the easiest Buddha recitation, and the most complex, the contemplation of universal inclusion, paired together? Furthermore, why is the most complex mindfulness of the Buddha in his actual form (Dharmakaya) paired with the rather basic contemplation of true emptiness?
This thesis will initially describe in brief the ‘Huayan Sutra’ as well as the Buddha recitation methods of the Huayan school masters. Next, from the perspective of the Huayan doctrine, and relying on the teaching of the four contemplations of reality, it will discuss the correspondences between this text and the three contemplations and five teachings of the Huayan school. Lastly, from the perspective of the Huayan school, it will discuss how to interpret the Buddha recitation method of the Pure Land school, especially the recitation of the name of Buddha. In summary, Buddha recitation can englobe the Huayan four contemplations of reality. Those of lower capacity will understand the superficial aspects, those of middling capacity will understand further, and those of superior capacity will understand in greater depth, which may be called the all-inclusiveness of the three capacities. Once the stages of Buddha recitation or the four contemplations of reality have been progressed through, or by means of a single recitation, one may suddenly pass through the Huayan endlessly interdependent Dharma realm. The speed of progress, or unobstructed interpenetration, is defined according to one’s capacity. Regardless of capacity, whether superior, middling or inferior, it is only necessary to recite the Buddha’s name in order to achieve attainment, and in one’s final moments, go to the Pure Land. And then, having attained full buddhahood, one may return to the Saha world to liberate all sentient beings. |
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| Table of contents | 第一章 緒論 7
第一節 研究動機與目的 7
第二節 當代研究成果回顧 8
第三節 研究方法與範圍 12
第二章 華嚴念佛法門略述 13
第一節 《華嚴經》的念佛法門 13
第二節 華嚴祖師的彌陀淨土觀 21
第三節 小結 26
第三章 華嚴教觀意涵分析 27
第一節 華嚴三觀與四種法界之基本意涵 27
第二節 四種法界與華嚴五教之對應關係 32
第三節 小結 42
第四章 念佛法門之華嚴詮釋 44
第一節 各種念佛與四種法界之對應分析 44
第二節 持名念佛與四種法界之對應分析 54
第三節 小結 60
第五章 華嚴四種法界之持名念佛 63
第一節 持名念佛乃徑中又徑之法門 63
第二節 事法界之持名念佛 66
第三節 理法界之持名念佛 68
第四節 理事無礙法界之持名念佛 70
第五節 事事無礙法界之持名念佛 72
第六節 持名念佛乃三根普被之法門 74
第七節 小結 76
第六章 結論 77
參考文獻 78 |
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| Hits | 387 |
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| Created date | 2022.06.16 |
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| Modified date | 2023.01.07 |
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