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善導大師在《觀無量壽經疏》中「佛身」觀的研究：從唯識的觀點=Investigation into the Master Shandao’s Perspective towards Trikāya from Amitāyurdhyāna Sūtra – from a Yogācāra Perspective |
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| 著者 |
陳宗元 (著)=Chen, Tsung-yuan (au.)
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| 掲載誌 |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| 巻号 | n.26 |
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| 出版年月日 | 2015.12 |
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| ページ | 109 - 130 |
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| 出版者 | 圓光佛學研究所=Yuan Kuang Buddhist College |
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| 出版サイト |
http://www.ykbi.edu.tw/
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| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| キーワード | 善導=Shandao; 報身佛=Sambhogakāya; 唯識法身觀=Yogācāra; 佛說法論=Mahāyāna Buddhist Sūtra; 他力顯現=Manifestation through External Power; 窺基=Kuiji |
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| 抄録 | 本論文主要是研究善導在《觀經疏》所提倡的觀想中，報身佛呈現的方式，是否有更合理的解釋。在近代的淨土法門中，出現有念佛是自力念佛或他力念佛的兩種修行方式。而對於善導大師念佛觀的解釋，似乎也有將他歸屬於「他力」念佛的傾向。但在《觀經疏》中，依善導的解釋，觀想中的佛身，實際上是由自力（眾生的念願）與他力（佛以無礙智知入彼心中）兩種力量呈現的結果。並且觀想的佛身是來自於無漏的報身佛，而呈現為眾生心中的有漏佛身。善導強調此佛身觀，非是自心想的佛身，也不是離此心外有佛身。此看似矛盾的兩個命題，但透過窺基「佛說法論」的原理，卻能給於合理的解釋。因此，可說明善導最初在《觀經疏》中對於觀想佛身的解釋，非是自力的念佛，也不是完全他力的念佛。之後提出的「稱名念佛」，有被解釋為是一種捨自力的觀想，而歸完全他力念佛的說法。但「祈願或念願」等類似發願的行為，似乎在善導大師的「信願行」三資糧中佔了很重要性的地位。那在善導的理解之中，「祈願或念願」等是自力或他力所發起的呢？「祈願或念願」是否就是他力升起的重要關鍵？期待在下一研究中繼續探討。另外，本論文也嘗試透過中國法相宗的理論，來合理解釋善導的念佛觀，此對於淨土與唯識的綜合理解，在當今講求宗派教義整合的理念下，應該有其研究的價值存在，筆者期待在法相的淨土思想之研究上，能有更進一步的發展。
This study primarily investigates into a more reasonable explanation for Sambhogakāya manifestation from meditation proposed by Master Shandao in Amitāyurdhyāna Sūtra. In contemporary Pure Land Buddhism, there are two chanting approaches for practitioners to cultivate themselves, “chanting through internal power” and “chanting through external power”. According to the Master Shandao’s explanation towards chanting, he tends to adopt “chanting through external power”. However, from the master’s explanation in Amitāyurdhyāna Sūtra, Sambhogakāya manifestation from meditation is the result of both “chanting through internal power” (sentient beings’ sentiment) and “chanting through external power” (believing and accepting Buddha’s preaching). However, perfect Sambhogakāya manifestation from meditation eventually transfers into imperfect Sambhogakāya manifestation in the sentient being’s mind. This seemingly paradoxical dilemma can be reasonably explained through Kuiji’s Mahāyāna Buddhist Sutra. Therefore, the Master Shandao’s initial explanation towards Sambhogakāya manifestation from meditation is neither “chanting though internal power”, nor entirely “chanting through external power”. “Chanting Buddha’s name”, which the master later proposed, is often explained as discarding “chanting through internal power” for “chantingthough external power”. However, praying seems to play an essential role in the three causative factors of rebirth in the Pure Land (faith, aspiration for rebirth and Amitābha-recitation), as later proposed by the master. In that case, which cultivation approach essentially gives rise to the praying ritual,“chanting though internal power” or “chanting though external power”? Furthermore, is praying a key ritual which gives rise to “chanting though external power”? In the upcoming study, we will
discuss about these issues in more detail. In addition, this study has attempted to reasonably explain the Master Shandao’s perspective towards chanting through East Asian Yogācāra. In modern day where religious integration is heavily emphasized, this issue is worthy of our investigation concerning comprehensive understanding in Pure Land Buddhism and Yogācāra. We anticipate further development in Pure Land Buddhism through East Asian Yogācāra. |
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| 目次 | 一、前言 113
二、本文 118
(一) 窺基的「佛說法」論 118
(二) 佛具有無漏的十八界 120
(三) 勝定果法處色 121
(四) 真諦、安慧等的「佛無說法」論的成立背景 124
三、結論 126
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| ISSN | 16086848 (P) |
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| ヒット数 | 1664 |
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| 作成日 | 2015.12.29 |
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| 更新日期 | 2017.08.16 |
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