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聲聞佛法作為大乘佛法基礎之探究 — 以《菩提道次第廣論》為中心=The Study of the Mahāyāna Buddhism Based on the Śrāvakayāna Buddhism -- A Case Study of Lamrim Chenmo |
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| 著者 |
曾珮宸 (撰)=Tseng, Pei-chen (compose)
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| 出版年月日 | 2017 |
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| ページ | 168 |
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| 出版者 | 南華大學 |
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| 出版サイト |
https://web.nhu.edu.tw/
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| 出版地 | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 南華大學 |
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| 学部・学科名 | 宗教學研究所 |
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| 指導教官 | 黃國清、釋如證 |
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| 卒業年 | 106 |
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| キーワード | 宗喀巴=Je Tsong Kha Pa; 《菩提道次第廣論》=Lamrim Chenmo; 大乘佛法=Mahāyāna Buddhism; 聲聞佛法=Śrāvakayāna Buddhism; 聖道三要=Three Principal Aspects of the Path |
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| 抄録 | 佛正法是以教證二量為體，教量是三藏十二部，證量是戒定慧三學。所以佛陀說的教法，廣有顯密、大小、三藏十二部等無量差別；然其真正的宗要，本意是在對治煩惱。輪迴的根本就是我執無明，由此而分判自他、故起愛憎故而造業不斷，所以無始以來我們一直都是處於無明當中，在業與煩惱的牽引下，不由自主地造業而流轉生死，頭出頭沒的是無有出期，所領受的也無非就是三苦--是苦苦、是壞苦、是行苦。是故佛陀初轉法輪所講的是苦諦，首先是要知苦。世俗的喜樂也都是無常的，上上下下、起起伏伏，也就只有修持得到的喜樂，才會是恆常的。我們每一個人，從出生的那一刻開始，就無可避免地在走向死亡。生、老、病、死是指生命的無常；成、住、壞、空是指世界的無常。是故唯有證得由厭離輪迴苦的出離心、菩提心所攝持的空正見，才是真正能斬斷輪迴的根本。
大乘並不是完全異於聲聞乘的另類教法，相反地，大乘的教法是在聲聞教法的基礎上建立起來的。雖然自我解脫不是大乘行者的主要目標，但不貪著三有盛事的基本心態，和實修戒定慧三學的原理，卻是大乘教和聲聞教共通的原則；若不能具備，那便會失去大乘最根本的基礎。大乘道的不共、根本是在菩提心，而空正見(智慧)則是共道。所以諸菩薩應當發起一切道，應當了知一切道，謂所有聲聞道，所有獨覺道，所有菩薩道，而且是如是諸道亦應圓滿，亦應成辦諸道所作。《廣論》是藏傳佛教格魯派的創始人--宗喀巴大師，應許多修行者的祈請而著成的，終極目標是要引導學佛的弟子，依次漸修成無上菩提，徹底脫離生死輪迴之苦海，進而幫助一切有情眾生得到圓滿的佛果位。為讓各類根機的修行者都能在各自的緣起點上找到下手處，和達到最終離苦得樂的本懷，本論文主要是以《廣論》三士道總次第的視角，來觀照聲聞佛法與大乘佛法的義理連結，說明三士道次引導的重要性，和《三主要道》或稱《聖道三要》修行次第引導的必要性。希望本論文的研究能對我等欲修行大乘的凡夫在建立正確的知見上，能有所助益和啟發。
The excellent teaching of the Buddha is twofold: those teachings having a nature of scripture and those having a nature of realization. The scriptural collections contain the tripiṭaka (three collections), which is comprised of the the Sutra Pitaka, the Discipline Pitaka, and the Commentary Piṭaka. The realization collections contain Sila (Precepts, Discipline), Samadhi (Meditation), Prajna(Wisdom) of the three trainings. The Buddhist scriptures widely comprise the perfections and the Vajrayāna of the Mahāyāna, great and small vehicles, tripiṭaka. The real original to put the meaning of these instructions of the Buddha into practice is in order to clear away the afflictions.
Completely enveloped by the pitch-black darkness of ignorance, taking rebirth after rebirth in boundless samsara, and unceasingly tormented by the Three Sufferings, they are Suffering of Pain, Suffering of Change, Pervasive Suffering. Therefore, the beginning of the Buddha's turn is talking about the truth of Suffering—the faults of cyclic existence in terms of its origin. Consequently, if you fail to cultivate the remedy, you will be reborn in the future, since you only stop rebirth by cultivating the remedy. Unless you develop a determination to reject cyclic existence throughm meditating on its faults, you will not seek relief from the suffering of the appropriated aggregates. We are supposed to generate renunciation when we think of the sufferings of samsara. Through contemplating the state of your mothers in conditions such as these, generate a supreme mind of bodhichitta. But, even though you may be acquainted with renunciation and bodhichitta, if you do not possess the wisdom realizing the way things are, you will not be able to cut the root of samsara; therefore strive in the means for realizing dependent relationship.
The vehicle of the Mahāyāna is not completely independent from the vehicle of the pratyekabuddha and the Śrāvaka. On the contrary, the Mahāyāna is not a new ones, the Mahāyāna Buddhism is constructed by the Śrāvakayāna Buddhism. Many of the Buddha's statements pertainto the vehicle of the pratyekabuddha and the Śrāvaka. The self-liberation is not the final goal of the Mahāyāna's practitioners, you who are not attached to the joys of samsara, but diligently strive to practice Precepts, Samadhi, Wisdom of the three trainings, and to make your freedom and endowment meaningful, this is the common criteria for the mentioned above three vehicles. Otherwise, you get nothing in the fundamental of the Mahāyāna Buddhism. In order to enter the perfection vehicle of the Mahāyāna while you within bodhichitta, you do need the paths that are explained in the Hinayana scriptural collections. If, in this way, even the wisdom that knows emptiness is not a specifically Mahāyāna path, it goes without saying that there are other shared paths as well. Bodhisattvas should produce all paths—whatever is a path of a Śrāvaka, a pratyekabuddha, or a buddha—and should know all paths. They should also perform the deeds of these paths and bring all of them to completion.
The master Je Tsong Kha Pa, the founder of the Tibetan Gelugpa, set knows very wel |
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| 目次 | 第一章 緒論 1
第一節 研究動機與目的 1
第二節 文獻探討 6
第三節 研究方法 21
第四節 論文架構 23
第二章 從佛教的發展看聲聞佛法與大乘佛法的關係 25
第一節 從歷史的發展觀點來看聲聞佛法與大乘佛法的演進 25
第二節 從判教的觀點來看聲聞佛法與大乘佛法的演進 34
第三章 以《廣論》來探討聲聞佛法與大乘佛法的義理連結 47
第一節 《廣論》三士道的架構 47
第二節 顯示由三士門如次引導的原因 52
第三節 道次引導的目的 60
第四節 小結 67
第四章 下、中士道引導到上士道的實踐方法 68
第一節 下、中士道的實踐方法 68
一、下、中士道的義理 68
二、下、中士道的實踐方法 83
第二節 上士道的實踐方法 97
一、上士道的義理 97
二、上士道的實踐方法 107
第三節 共下、中士道做為上士道引導的基礎 118
一、聲聞佛法如何做為大乘佛法的基礎 119
二、聲聞佛法如何提升到大乘佛法的關鍵 129
三、聲聞佛法和大乘佛法的空性 139
第四節 小結 154
第五章 結論與建議 156
參考文獻 163
附錄 167
附錄一、《三主要道》或《聖道三要》 167
附錄二、《三十八攝頌》和《廣論》三士道次第的對照表 168 |
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| ヒット数 | 285 |
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| 作成日 | 2021.11.25 |
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| 更新日期 | 2023.01.09 |
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