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| 著者 |
張韻翊 (著)=Chang, Yun-yi (au.)
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| 掲載誌 |
全國佛學論文聯合發表會論文集（第35屆）
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| 出版年月日 | 2024.09.28 |
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| ページ | 21 |
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| 出版者 | 台灣大學佛學研究中心 |
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| 出版サイト |
https://homepage.ntu.edu.tw/~ntucbs/Default.html
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| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese |
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| キーワード | 論心論=Guanxin Lun; 天台智顗=Tiantai Zhiyi; 神秀=Datong Shenxiu; 觀心方法=the method of contemplation the mind |
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| 抄録 | 「心」為佛教概念中至關重要的議題之一,各宗祖師多有對「心」有所詮釋。其中,天台宗的智顗大師與北宗禪的神秀禪師皆有名為《觀心論》的著作,針對「觀心」法門說明修習原因與方法。智顗認為「觀心」為修行的根本,心為觀行的主要對象,不以心為主的修行方式於己無所成,於人無所利,無論是透過文字或是身體行動上的修行,皆須配合「觀心」,方能不住於虛相,而能契得諸法實相。智顗的觀心原因,明確點出心的正面積極意涵,肯定心的能力與作為,強調心對於修行的重要性。神秀則認為應透過修行去除無明之心,無明之心以貪、瞋、癡三毒為根本,三毒能夠成就一切諸惡,進一步影響六根成為六賊,使人墮入六道輪迴之苦,因此需要對心加以防範,透過觀心對治三毒,修清淨六根,達到離苦解脫的境界。神秀觀心原因與智顗有所不同,著重在心的負面作用,並立染、淨之心,透過禪修將染心轉化為淨心,一方面點出心沉淪的可能,另一方面也強調禪修的重要性。
透過章安灌頂《觀心論疏》的說明,發現智顗《觀心論》為其涅槃前的最後著作,擷取過往所說法的要旨而論,故論中的觀法多與《摩訶止觀》相近,灌頂也直接採用《摩訶止觀》的內容進行註解。神秀《觀心論》為敦煌文獻,相關版本眾多,或稱為《破相論》、《達摩大師破相論》等名稱,著作者或不知何人,或記為菩提達摩所做,歷來學者也多針對版本與作者進行考證,目前定論為北宗禪的作品,帶有北宗禪法的特色。
於觀心方法上,智顗延續《摩訶止觀》說明的「四種三昧」、「二十五方便」,以及「十境」、「十乘觀法」等,前兩者可以分為外在「事相」與內在「觀法」討論,外在身體的行為與內在觀心結合,透過懺悔與持十戒等行為,修習「次第三觀」、「六度」、「三十七道品」、「不淨觀」、「慈心觀」等觀法,為進入正觀修行的前方便,完成後便可進入「十境」與「十乘觀法」;十境的第一境為眾生所共有,以此進入十境的觀法之中,又於十境之每一境用十乘觀法觀行,於第一乘無法證法者進入第二經,依序進行直到第十乘。最終以達到「三諦圓融」,不執著於法的境界。神秀的觀法除了主要著重在「三聚淨戒」與「六度波羅蜜」之外,亦提及懺悔的概念,但並未明確說明具體作法,所述個體的觀法聚焦在「戒定慧」三學的修習;此外,神秀於觀法中提到修行除了個體的精進之外,更應與眾生連結,泯眾生執著而為其說法行道。
若近一步必較智顗與神秀的觀心方法,雖同樣提及「戒」、「懺悔」等概念,但內容有所不同,智顗以「十戒」為戒律,對於懺悔的做法有具體的順序;神秀則是強調「三聚淨戒」,於懺悔則是提出「懺悔諸惡」而未涉及作法。兩人觀心方法的主要概念分別圍繞在「三諦」與「三學」各有特色。兩人觀心方法著重之處雖然有所不同,但皆不僅止於自我個體的修行,仍涉及眾生的層面,皆強調「慈心/泯」的觀法;此外,對於「法」的態度也同樣是「不執著/無法愛」的想法。
"Mind" is one of the most important issues in the concept of Buddhism. Many master of various sects have interpreted "Mind". Among them, Master Zhiyi of the Tiantai and Zen Master Shenxiu of the Northern School of Zen Buddhism both wrote "Guanxin Lun", explaining the reasons and methods of practicing " Contemplating the Mind (Guanxin)". Zhiyi believes that " Contemplating the Mind " is the foundation of practice, and the heart is the main object of observation. Practice methods that do not focus on the mind will not be helpful to yourself or others. Whether it is through the practice of words or physical actions, it is necessary to cooperate with "observation of the mind" so that we can not dwell in the illusion and understand the true nature of all dharmas.The reason for Zhiyi’s contemplating the mind reveals the positive connotation of the mind, affirms the ability and actions of the mind, and emphasizes the importance of the mind for spiritual practice.
Shenxiu believes that ignorance should be eliminated through practice. The mind of ignorance is based on the three poisons, which can accomplish all evils, affect the Six Sensory Organs, and cause people to fall into samsara. Therefore, it is necessary to treat the three poisons through contemplation, cultivate the six roots, and achieve liberation.The reason for Shenxiu's contemplating the mind is different from that of Zhiyi. Shenxiu focuses on the negative effects of the mind, and establish contaminative and purifies the mind, transforming the contaminative mind into a pure mind through contemplation of the mind. It reveals the possibility of sinking the mind and emphasizes the importance of contemplation the mind.
Through the explanation of Zhangan Guanding (章安灌頂) "Guanxin Lun Shu", it was found that Zhiyi's "Guanxin Lun" was his last work before Nirvana, and he extracted the key points of the past teachings, so the meditation of "Guanxin Lun" is mostly similar to the "Moho zhiguan".Shenxiu's "Guanxin Lun" is a Dunhuang Relics, and there are many related versions, the author does not know who, or recorded as Bodhidharma. Scholars have also researched the version and the author for many times, and it is currently concluded that it is a work of the Northern School, which has the characteristics of the Northern School.
As for the method of contemplation the mind, Zhiyi continued the method of "Moho zhiguan", which is divided into external body behavior and internal mind observation. Through practicing repentance and observing precepts, we can achieve the state of perfecting the three truths and not being attached to the Dharma.Shenxiu's method of contemplation the mind also mentions the concept of repentance, but does not clearly explain the specific practice. Personal |
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| 目次 | 摘要
Abstract
一、 前言 1
二、 兩本《觀心論》的著作背景 2
三、 兩篇《觀心論》的觀心原因 3
(一) 天台智顗《觀心論》 3
(二) 神秀《觀心論》 6
四、 兩篇《觀心論》的觀心方法 7
(一) 天台智顗《觀心論》 8
(二) 神秀《觀心論》 14
(三) 小結 16
五、 結論 17
參考資料 18
(一) 原典文獻 18
(二) 現代論著 18
(三) 工具書 19
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| ヒット数 | 6 |
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| 作成日 | 2024.10.28 |
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| 更新日期 | 2024.10.28 |
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