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准提法的思想與實踐研究—以十方禪林為中心=Study on the Thoughts and Practices of Cundi Dharma--Taking Ten-Direction Buddhist Community as Study Case |
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方耀珠 =Fang, Yao-Chu
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| Date | 2021 |
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| Pages | 167 |
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| Publisher | 南華大學 |
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| Publisher Url |
https://web.nhu.edu.tw/
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| Location | 嘉義縣, 臺灣 [Chia-i 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 | 南華大學 |
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| Department | 宗教學研究所 |
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| Advisor | 黃國清 |
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| Publication year | 110 |
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| Keyword | 十方禪林=Ten-Direction Buddhist Community; 准提法=Cundi Dharma; 顯密圓通成佛心要=the Essentials of Becoming a Buddha by harmonizing of Sutra and Tantra; 南懷瑾=Nan Huai-Chin; 首愚=ShouYu |
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| Abstract | 目前學界對准提法的研究，大多著重於經典研究。相關研究有對於准提法的修證體系或是著眼於准提思想流布的論述，也有以道㲀《顯密圓通成佛心要》為中心論述准提儀軌的編撰，及准提法的理論與實踐等。本論文嘗試以「十方禪林」−−當代弘傳准提法道場之視角，深入解析准提法的思想與實踐所作的研究。
本論文分別從宏觀與微觀兩個面向來審視「十方禪林」弘傳之准提法。宏觀視野，在於探究准提法自傳入漢地暨開展之歷史變遷中，「十方禪林」准提法的定位；微觀視野，則聚焦於了解「十方禪林」准提法之內蘊思想，以及深入十方准提法實踐操作面之重點強調。
研究成果顯示：（1）「十方禪林」所弘傳的准提法，是南懷瑾在道㲀「中國式」（或漢傳式）准提法後的再創新，由於符合太虛主張「中密（中國密宗）」的內涵，可稱之為「中密准提法」；（2）「十方禪林」首愚所弘傳的准提法，其核心思想為「先悟毗盧法界，後修普賢行願海」，這是基於十方准提儀軌完整具備了佛法修持三要件之見地、修證、行願。「見地」相當於道㲀所說的「先悟毗盧法界」，「修證」和「行願」則是道㲀所言之「後修普賢行願海」。（3）「十方禪林」准提儀軌修持強調般若慧觀、金剛念誦，重視中醫身體觀及命門說。般若慧觀如同火車行進時之車頭，指引正確方向；金剛念誦則如火車賴以前進之引擎動力。二者相輔相成，輾轉增上。同時，以中醫身體觀與命門學說來解說准提修持原理，亦是某種型式的將准提法再次向漢文化靠攏。
Up to now, most of the academic researches on Cundi Dharma focus on the associated Buddhist scriptures. The related researches including the practice system of Cundi Dharma. Some theories paid attention to the propagation of the religious thoughts. And there are discourse of editions which focus on the studies of the rituals concerning the practice and its theories which was stated by Master Daochen in the Liao Dynasty in “the Essentials of Becoming a Buddha by harmonizing of Sutra and Tantra（《顯密圓通成佛心要集》）＂. This thesis attempts to deeply analyze the thoughts and the practices of Cundi Dharma and taking “Ten-Direction Buddhist Community which is known as a “Dharma Center” as study case in which Cundi Dharma is propagating in the Chinese-culture society.
This thesis aims to examine the Cundi Dharma propagated by the “Dharma Center” from both macro and micro perspective. The so-called macro perspective is to historically explore the position of the Cundi Dharma propagated by this “Dharma Center” from the time of introducing and developing this Dharma in China. As for the micro perspective, is to understand the in-depth thoughts and to investigate the practices in-details of the Cundi Dharma, which is propagated by the “Dharma Center”.
The conclusion of the thesis shows that (1) The Cundi Dharma propagated by the “Dharma Center” can be regarded as a re-innovation which was edited by Nan Huai-Chin carrying on Master Daochen’s contribution to “Cundi Dharma in Chinese style “and can be understood as “Cundi Dharma in Chinese Esoteric Buddhism Style”. It conforms to the criteria set by Master Taixu's for “ Chinese Esoteric Buddhism”, (2) The core thoughts of the Cundi Dharma propagated by Master Shou-Yu, the founder of the “Dharma Center”, is to “Realize the Vairocana Dharma- Realm First, Practicing Vows of Samantabhadra flowingly (先悟毗盧法界，後修普賢行願海)”. This is because of the rituals of Cundi Dharma propagated by the “Dharma Center” are fully equipped with the three essentials when practicing the Buddhist Dharma: Insight, Practice, and Aspiration. “Insight” is equivalent to “Realize the Vairocana Dharma-Realm First (先悟毗盧法界)” in Daochen's words, as to “Practice” and “Aspiration”, both refer to “Practice Vows of Samantabhadra flowingly (後修普賢行願海)”, (3) The key points of the Cundi-Dharma practice propagated by the “Dharma Center” are the Prajna (“wisdom”) and the Vajra chants; in addition, emphasizing the body-structure and the Mingmen（the gate of vitality） from the perspective of Traditional Chinese Medicine (TCM). Prajna is like the locomotive, guiding the train in the right direction; Vajra chants are like the engines that are necessary to the train. Both complement each other. At the same time, to explain the rationale of the Cundi Dharma practice based on the TCM’s body-structure and theory of the gate of vitality also makes Cundi Dharma easier to realize according to the Chinese culture. |
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| Table of contents | 摘要 I
Abstract II
目錄 IV
表目錄 VI
第一章 緒論 1
第一節 研究動機與目的 1
一、 研究動機 1
二、 研究目的 3
三、本研究的重要意義 4
第二節 當代研究成果回顧 6
一、准提法相關之學術研究 6
二、評析 11
第三節 研究範圍與方法 13
一、研究範圍與素材 13
二、研究方法 14
第四節 論文架構與章節大意 17
第二章 准提法在漢地的開展 19
第一節 准提咒傳入及准提典籍之傳譯 19
一、准提咒的傳入 20
二、唐代准提經典的傳譯 22
三、宋代准提經典的傳譯 31
第二節 准提典籍的編撰 35
一、遼代《成佛心要》 35
二、明清准提典籍 44
第三節 漢地准提信仰流布 51
一、明清以前 51
二、明清時期 52
三、准提法在台灣 55
小結 57
第三章 十方禪林准提法的傳承與思想 59
第一節 民國初期密教復興運動 59
一、東密與藏密 60
二、兩密之抉擇 61
三、重建中密 63
第二節 十方禪林准提法的傳承 65
一、南懷瑾編集准提法儀軌 65
二、首愚弘傳准提法 72
第三節 十方禪林准提法的思想 81
一、先悟毗盧法界 82
二、後修普賢行願海 84
小結92
第四章 十方禪林准提法的實踐 93
第一節 准提修持 93
一、准提法修持儀軌簡要 93
二、儀軌參照 104
三、十方准提修持法的特色 117
第二節 准提禪觀 119
一、禪密訣要：般若慧觀與金剛念誦 119
二、重視中醫理論與准提修證的關聯 123
第三節 准提真言九要 138
一、「真言九要」概說 138
二、「真言九要」查檢表 145
小結 146
第五章 結論 147
一、十方准提法是繼道㲀「漢傳式准提法」後的「中密准提法」 147
二、十方准提思想是「先悟毗盧法界，後修普賢行願海」 148
三、修證強調般若慧觀與金剛念誦，重視中醫身體觀及命門說 150
參考文獻 152
附表 158
表目錄
表二-1：道㲀〈密教心要〉之持誦儀軌 42
表二-2：明清准提經典 49
表二-3：台灣準提法道場 58
表三-1：首愚出家暨弘法記略 74
表三-2：十方禪林峨嵋道場准提專修作息表 80
表四-1：準提法修持儀軌簡要（首愚法師整理） 94
表四-2：綠度母修持法：滿諸欲求 113
表四-3：唐密不空《念誦儀軌》略示 116
表四-4：准提法儀軌之「般若慧觀」與「金剛念誦」 122
表四-5：五行歸類表 125
表四-6：人體五臟六腑之功能與關聯 126
表四-7：精、氣、血、津液的傳統認知 128
表四-8：生命三大大系統與臟腑、經絡，及法報化三身的關係 131
表四-9：十二經絡氣血流注序 133
表四-10：命門學說現代研究進展 137
表四-11：准提真言九要 145 |
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| Hits | 592 |
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| Created date | 2022.09.28 |
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| Modified date | 2023.01.09 |
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