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《寶王三昧念佛直指》有關淨土教義的研究=A study about the Pure Land teachings in "The Direct Guide on the Jewelled King Samadhi of the Mindfulness of the Buddha" |
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釋仁益 (著)=Shi, Ren-yi (au.)
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| Date | 2018 |
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| Pages | 128 |
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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 | 熊琬 |
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| Publication year | 106 |
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| Keyword | 妙?=MiaoXie; 《寶王三昧念佛直指》=“The Direct Guide on the Jewelled King Samā、dhi of the Mindfulness of the Buddha”; 念佛三昧=The Samadhi of the Mindfulness of the Buddha; 淨土十要=The Ten Essentials of Pure Land; 圓頓=Perfect Sudden |
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| Abstract | 妙?(推測洪武以亥1395)是明初鄞江的大禪師，徹悟禪宗，深通教理，自行化他，專主淨宗；於此足見妙?由禪轉淨之證；此一時代有關淨土教的著作，多依天臺等教義，闡述唯心淨土，本性彌陀的思想，又深受永明延壽(904-975)以來的影響，主張禪、淨雙修，或賦詩感懷申述願生淨土的心意，大多無創見。又當時興起諸家融合之說，如袾宏(1535-1616)倡「禪淨同歸」，智旭(1599-1655)主「禪、教、律三學一源」，企圖將禪與淨土，天臺與念佛，融合為一，為明代佛教的一大特色。
妙?所集的《寶王三昧念佛直指》，致力於破除「極樂淨土不求之於西方，而求於緣影妄心之中」的謬解，斥妄顯真；真心含育一切塵剎，本具極樂依、正求之必生。又極樂世界不在六塵緣影之中，阿彌陀佛不在眾生五陰之體；因為六塵緣影、四大假合，皆屬幻化，本無自體，自體若無，心無處可著，云何更有彼土、彼佛在此心內？但從事相上來說，實有西方極樂世界。《阿彌陀經》中云：從是西方，過十萬億佛土，有世界名曰極樂。妙?推崇念佛三昧為三昧中王，為寶王三昧；將念佛法門判與《華嚴》、《法華》，同屬圓教，並與禪宗的單傳直指之道劃上等號。又以一心三觀來解釋十六觀，文中以闡述＜日觀＞和＜佛菩薩像觀＞為主，而顯淨土之圓修。
妙?又提出念佛三昧即是一行三昧的理論。又妙?以兩個篇章，來闡述念佛的「正行」，一是＜正行第十三＞、二是＜別明客途所修三昧第十四＞，前者為安住於一處，精進辦道者而論，是為在道場中可修的三昧；後者針對居於旅次，居處不一的行者，亦可於行、住、坐、臥之中，精進辦道，妙?將此稱之為「非行非坐三昧」。
以上所述的論點，將於本論文中一一闡述及剖析。
Miao Xie (presumably Hongwu Yihai 1395) was the great Chan (Jp. Zen) master of Yinjiang in the early Ming Dynasty. He realized the Chan Buddhism, has a deep thorough understanding of the teachings and principles, both in self-practice and transformation of others with a main focus on the Pure Land School. We can infer from these as sufficient evidence that he switched from Chan practice to Pure Land practice. During this period, most of the works related to the Pure Land Teachings was based on Tiantai Teaching Principles in expounding Pure Land thoughts merely from the mind perspective, and Amitabha from the innate nature. Though deeply influenced by Post-Yongming Yanshou (904-975), which advocated the dual cultivation of Chan and Pure Land, or sentimental poetry filled with the wish to willingly be reborn in Pure Land, however, they are mostly un-innovative. At that time, the burgeoning of integration thoughts from several parties, such as Zhu Hong (1535-1616) who advocated "Chan and Pure Land have the same destiny", Zhi Xu (1599-1655) who focused on "The Three Studies of Chan, Teaching, and Vinaya having the same origin" in an attempt to merge Chan and Pure Land, Tiantai and the mindfulness of the Buddha, syncretism is a major feature of Buddhism in the Ming Dynasty.
“The Direct Guide on the Jewelled King Samādhi of the Mindfulness of the Buddha”collated by Miao Xie is dedicated to breaking the shackles of the misunderstandings of "One does not seek the Pure Land of Extreme Bliss in the West, but seek in the mind of conditions reflections and delusions", and dispel delusions to manifest the Truth. The True Mind breeds all Lands of “contamination”, being originally endowed with the reliance for Extreme Bliss, and the proper wish will definitely lead to the birth The World of Extreme Bliss. The World of Extreme Bliss is not in the reflections of the six types of objects of the mind (dusts) and Amitabha Buddha is not in the body of the five skandhas of all beings; because the six types of objects of the mind (dusts), the four big elements are all provisionally combined together, and they are all illusory. They originally do not have a “self”, if there is no self, then the mind has no place to attach to, then how can one even have the other Land, the other Buddha within the mind? However, in terms of the phenomena, there is a world named Extreme Bliss. It is stated in “The Sutra of Amitabha”: “From the West, over ten trillion Buddha Lands, there is a world named Extreme Bliss”. Miao Xie esteemed the Samādhi of the Mindfulness of the Buddha as the king of all Samadhis, and classified the method of the Mindfulness of the Buddhas to be the same status as the Perfection Teaching of “Avatamsaka” (Huayan) and “Saddharma Pundarika” (Fahua). In the same manner, he equated it with the Chan School’s linage of Direct Pointing. He also adopted “The Three Contemplations in One Mind” to explain the Sixteen Contemplations. In the text, the elaboration of ‘Contemplation of the Sun’ and ‘Contemplation of an image of the Buddha Bodhisattvas’ as the main focus, in order to manifest the Perfect Cultivation of the Pure Land.
Miao Xie also proposed that the Samādhi of the Mindfulness of the Buddha is the same as the principle thesis of the Samād |
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| Table of contents | 第一章 緒論 1
第一節 研究動機、目的與方法 1
一、研究動機與目的 1
二、研究方法 1
第二節 《寶王三昧念佛直指》的內容及論文架構 2
一、《直指》的內容 2
二、論文架構 2
第三節 近人研究成果概述 3
一、專書 3
二、期刊、論文 5
第二章 妙?與《寶王三昧念佛直指》7
第一節 明代的佛教背景與妙?的生平 7
一、明代的佛教背景 7
二、妙?的生平 9
第二節 有關《寶王三昧念佛直指》11
一、《寶王三昧念佛直指》11
(一) 妙?集《直指》的因緣 11
(二)《直指》的成書過程 11
(三)《直指》的價值 12
(四)論文使用的版本 12
二、《淨土十要》12
(一)《淨土十要》成書的過程 12
(二)蕅益將《直指》選入《淨土十要》的原因 13
(三)蕅益選擇《淨土十要》的標準與《淨土十要》的重要性 13
第三章 《寶王三昧念佛直指》中的禪淨思想 15
第一節 念佛三昧 15
一、念佛三昧即一行三昧 15
二、念佛三昧為寶王三昧 16
三、念佛三昧的修持方法 17
(一)正行的四種修法 18
(二)客途所修三昧-非行非坐三昧 23
第二節 念佛三昧即禪宗單傳直指之道 25
一、念佛三昧是圓頓的修法 25
二、禪宗之南禪、北禪 27
(一)南宗禪-頓悟 27
(二)北宗禪-漸修 29
第三節 妙?的禪淨觀點 33
一、禪、佛不二 33
(一)發行雖異 33
(二)其理是同 35
(三)念佛即參 35
(四)參禪即念佛 36
二、唯心淨土與自性彌陀 37
(一)真、妄心之別 37
(二)以妄心求生極樂無土可生 38
(三)以真心求之必生 40
(四)訶謬解-淨土不必生 42
三、念佛三昧即一願四義 45
(一)戒 46
(二)解 47
(三)行 48
(四)向 48
第四節 小結 50
第四章 《寶王三昧念佛直指》中的判教思想與觀想念佛 53
第一節 念佛法門屬圓教味屬醍醐 53
一、天臺-八教 53
(一)化法四教 53
(二)化儀四教 55
二、天臺-五時 56
(一)通五時 57
(二)別五時 59
第二節 十六觀 60
一、極樂世界的依報觀 60
(一)日想觀 60
(二)水想觀 60
(三)地想觀 61
(四)樹想觀 61
(五)八功德水想觀 62
(六)總觀 63
二、極樂世界的正報觀 63
(一)華座觀 63
(二)佛菩薩像觀 64
(三)佛身觀 66
(四)觀音觀 66
(五) 勢至觀 67
(六) 普往生觀 68
(七) 雜想觀 68
(八) 上品生觀 69
(九) 中品生觀 71
(十) 下品生觀 72
第三節 以一心三觀釋十六觀妙旨 75
一、三觀法門 75
二、以一心三觀釋＜日想觀＞ 76
(一) 總示 76
(二) 別論 77
三、以一心三觀釋＜佛菩薩像觀＞ 77
(一) 入眾生心想之義 78
(二)入眾生心想中之義 79
(三) 是心作佛 79
(四) 是心是佛 80
(五) 論「作」、「是」之義 80
第四節 小結 81
第五章 結論 83
參考文獻 87
附錄一＜極樂依正第一＞ 93
附錄二＜示諸佛二土折攝法門第八＞ 101
附錄三＜勉起精進力第十二＞ 103
附錄四＜揚佛下化之力第十六＞ 107
附錄五＜羅顯眾義第十八＞ 109
附錄六＜示念佛滅罪義門第二十＞ 117
附錄七＜略示列祖行門第二十一＞ 121 |
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| Created date | 2022.06.16 |
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| Modified date | 2023.01.07 |
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