|
|
|
 |
|
|
|
|
|
|
《大般涅槃經》臨終正念之探究=An Exploration of Near Death Mindfulness in the Mahāparinirvānasūtra |
|
|
|
| Author |
姚真庭 (著)=Yau, Chin-tyng (au.)
|
|---|
| Date | 2018 |
|---|
| Pages | 1 - 150 |
|---|
| Publisher | 佛光大學 |
|---|
| Publisher Url |
https://website.fgu.edu.tw/
|
|---|
| Location | 宜蘭縣, 臺灣 [I-lan hsien, Taiwan] |
|---|
| Content type | 博碩士論文=Thesis and Dissertation |
|---|
| Language | 中文=Chinese |
|---|
| Degree | master |
|---|
| Institution | 佛光大學 |
|---|
| Department | 佛教學系 |
|---|
| Advisor | 許鶴齡 |
|---|
| Publication year | 106 |
|---|
| Keyword | 《涅槃經》=The Mahāparinirvāṇasūtra; 念=mind; 臨終正念=near death mindfulness; 靈性關懷=spiritual care; 三十七道品=37 Factors of Enlightenment; 四念處=4 Foundations of Enlightenment; 八正道=Eightfold Path; 七覺支=7 Factors of Enlightenment |
|---|
| Abstract | 臨終的狀況、身心靈的轉化、準備功夫及死後去向，是值得關注的生死課題，本論文從《大般涅槃經》的角度探索臨終正念的意義、重要性及實踐性，並通過佛教的「靈性關懷」，以佛法來撫慰和提昇臨終病患的心靈層次，化解對死亡的恐懼和焦慮，由死觀生，對死後去向或生命有更明確的目標和信心，最終以臨終正念跨越死亡門檻。
本文從《涅槃經》的歷史背景、中心思想以及《涅槃經》對「念」的重視與定位揭開探討的序幕，同時也釐清涅槃與「灰身滅智」的誤解、「四顛倒想」、一闡提悉有佛性、以及佛陀為何最後把常樂我淨說成「如來秘藏」真實勝義諦。在念的議題上，筆者梳理了《涅槃經》對於「念」的詮釋，簡約將念的定位和作用歸納為：一、以念為主。二、念為涅槃因。三、正念安住。
生死的課題不離佛法及生死學，因此本文也參酌傅偉勳教授的「心性體認本位」現代生死學，解析從「自性」本心妙覺的證悟與體驗中，以完整的智慧來觀照生死的真意及修正對生活的態度，有助於瞭解生命的意義與超克生死的靈性關懷。筆者站在佛教的立場，將佛法對靈性關懷的療效歸納為：一、佛法對靈性的照護。二、佛法緩解靈性的困擾。三、佛法助於靈性的和諧。四、佛法助於靈性的安適。
筆者認為《涅槃經》充分表現出佛教對靈性的關懷，所展現的靈性關懷如：一、是身壽命無常。二、生死即涅槃。三、化解生死怖畏。四、超越生死。佛陀以身教法，以《涅槃經》安撫眾弟子對死亡的負面情緒，引用臨終正念的典故，如〈貧母救子〉及〈火焚旅人〉，解說臨終正念影響死後去向的重要性。本文也處理了關於臨終正念與業報感果的衝突和矛盾，釐清臨終一念是否超越終身行業的議論。
《涅槃經》不斷强調臨終正念的重要性，本文以層次性的方式剖析臨終正念的根源：一、「念」為萬法之本，善惡之源，智者轉妄為覺，愚者則被無明牽引。二、「正念」是一種由妄轉正的實際覺醒，是從一片念中，挑起一絲覺知的能力，需要堅定的決心和態度的訓練。三、「臨終正念」的功夫，非一朝一夕可得，而是從日常的生活習慣中醖釀和修習世間正念中栽培。因此，「念」、「正念」與「臨終正念」環環相扣，並以〈三十七道品〉為推動力，來啓動臨終正念的齒輪。
本文以《涅槃經》的中心思想及〈三十七道品〉解行並重，先從念處下功夫，即修習：一、四念處：觀身不淨、觀受是苦、觀心無常及觀法無我，通過身體、感受、心念、現象法則為所緣境，提起正念，對治四顛倒想。二、八正道清淨梵行，監視身口意清淨業，具足戒定慧的統攝，臨終一刻，當下把持正念，與觀慧相應，攝心安住於三昧定境，出離生死。三、七覺支，被稱為聖人之聖法，主要調適五蓋煩惱結，上增戒定慧三學，了知世間與出世間真實法義，充滿正法的喜樂，樂處生死，不起愁惱，實為臨終正念重要環節之一。
This paper explores the meaning and practice of near death mindfulness from the perspective of the Mahāparinirvāṇasūtra, and through the Buddhist Spiritual Care, to elevate the spiritual level of the terminally ill by dharma in order to dissolve the fear and anxiety of death, to have a clearer aim and confidence in facing death and eventually crossing the threshold of death with near death mindfulness.
This paper begins the prologue from the historical background, the main philosophy of the Mahāparinirvāṇasūtra and the importance and orientation of "Mind". It also clarifies the misunderstanding between Nirvana and the "Wisdom of Ashes", the Buddha-nature of Icchantika and why the Buddha finally propagated the truth of "The Secret Cache of Tathāgata". The author referred to the Mahāparinirvāṇasūtra for the contexts of mind which is summed up as: I, Mind as the Master. II, Mind as the cause of Nirvana. III, Abide in Mindfulness.
The subject of life and death does not depart from the Dharma and Thanatology study. This article quoted Professor Fu's "the Nature and Origin of Mind Recognition Standard" as modern Thanatology science.It is about the meaning of life and the attitude of living from the perspective of the enlightenment and experience of "True-self Nature", which helps to understand the significance and the effect of the death. The effect of Dharma on spiritual care is summed up as the following: I, Dharma as Spiritual Care. II, Dharma relieves Spiritual Distress. III, Dharma cultivates Spiritual Harmony. IV, Dharma helps in Spiritual Well-being.
The Mahāparinirvāṇasūtra is the symbol of the spiritual care of Buddhism. It shows the spiritual concern as: I, The impermanent of Body. II, Life and Death Equivalent to Nirvana. III, Dissolve the Life and Death Terror. IV, Heading Beyond Life and Death. There are 2 allusions of near death mindfulness in the Sutra: "Poor Mother's Salvation" and "Fire-burning Traveller", to explain the importance of near death mindfulness at the stage of death.
This paper also deals with the conflict and contradiction between the near death mindfulness and the law of Karma, whether the last thought surpasses everything, therefore probes into discussion about the ultimate factor which leads to next life.
This paper analyzes the near death mindfulness in a hierarchical ways: I, the "Mind" is the essence of the realm and the root of good and evil deeds. II, the Worldly Mindfulness is originated from "Mind". III, the Near Death Mindfulness is cultivated from the daily habits. Therefore, "Mind", "Worldly Mindfulness" and "Near Death Mindfulness" are linked. By implementing the 37 Factors of Enlightenment as the driving force, to get the near death mindfulness rolling.
The main teachings of the Mahāparinirvāṇasūtra and the 3 |
|---|
| Table of contents | 摘要 I
ABSTRACT III
誌謝 V
目次 VI
圖目次 VII
表目次 VIII
第 一 章 緒論 1
第一節 研究動機與目的 2
第二節 研究範圍與方法 3
第三節 文獻回顧 6
第 二 章 《大般涅槃經》文本與思想溯源 17
第一節 《涅槃經》歷史背景 17
第二節 《涅槃經》的中心思想 23
第三節 《涅槃經》對「念」的重視與定位 40
第 三 章《大般涅槃經》所展現的靈性關懷 46
第一節 佛法對靈性的關懷 46
第二節 《涅槃經》的生死智慧 56
第三節 《涅槃經》中相關「臨終正念」的示例 65
第 四 章 依《大般涅槃經》實踐臨終正念 83
第一節 四念處治四顛倒想 83
第二節 八正道與戒定慧 97
第三節 七覺支 123
第 五 章 結論 128
參考文獻 136
佛教經典 136
專書 137
期刊與論文 138
圖目次
圖3- 1佛法對靈性關懷的體現 56
圖3- 2臨終正念推動力架構圖 76
圖3- 3〈三十七道品〉與念的關係 81
圖4- 1八正道統攝聞思修、戒定慧及身口意業之簡圖 123
圖5- 1《涅槃經》、靈性關懷、臨終正念及目標構圖 135
表目次
表2- 1小乘《涅槃經》譯本 18
表2- 2大乘《涅槃經》譯本 20
表2- 3藏文《涅槃經》譯本 20
表2- 4《涅槃經》不同譯本之品目比較 22
表2- 5涅槃四法意義 32
表5- 1《涅槃經》義理與臨終正念修持法對照表 130 |
|---|
| Hits | 1326 |
|---|
| Created date | 2022.06.10 |
|---|
| Modified date | 2023.01.06 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
