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天台圓頓止觀「事修．理觀」雙重奏 -- 以《摩訶止觀》為主=The Symphonic Form of Factual Practice and Doctrinal Insight n Tien-tai School's Complete and Immediate Meditation -- with Emphasis on Mo-ho-zhi-guan |
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| Author |
陳英善 =Chen, Ying-shan
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| Source |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| Volume | n.9 |
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| Date | 2004.12 |
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| Pages | 175 - 214 |
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| Publisher | 圓光佛學研究所=Yuan Kuang Buddhist College |
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| Publisher Url |
http://www.ykbi.edu.tw/
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| Location | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Keyword | 天台止觀=Tien-tai meditation; 事修=factual practice; 理觀=doctrinal insight; 二十五前方便=twenty-five preparatory methods; 十乘觀法=ten-vehicle meditation methods; 四種三昧=four samadhis |
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| Abstract | 本論文主要就《摩訶止觀》來探討天台圓頓止觀有關「事修‧理觀」之運作情形。在《摩訶止觀》中，對於事修、理觀之運作，往往以事修理觀雙重奏之畫面來呈現，故本論文以此作為論述之焦點。由於整部《摩訶止觀》所論述止觀之修習，主要有二十五前方便、十乘觀法、四種三昧等。因此，本論文即是依循此脈絡來論述事修理觀之雙重奏。分述如下：
首先，就二十五前方便而言，一般將其視為正修止觀之前方便，偏重以事修為主，但在《摩訶止觀》中，卻不僅如此，且進一步將其導入理觀中，因此形成了事修理觀雙重奏之畫面。
其次，就十乘觀法而言，其本身實際上已進入了正修止觀，主要以理觀為主，但在此理觀的主導之下，《摩訶止觀》仍然適當地運作事修來輔助理觀之開啟，此亦呈現出事修理觀雙重奏之畫面。
最後，就四種三昧而言，雖然《摩訶止觀》將其置於五略之第三「修大行」明之，而實際上有關四種三昧之修習，是須搭配二十五前方便及十乘觀法來修的，這也是為甚麼本論文將其置於二十五前方便、十乘觀法後面來論述之所在。基本上，四種三昧是著重於儀法來修習止觀，尤其是前三種三昧更是如此（非行非坐之隨自意三昧除外），以儀法來輔助事修、理觀之運作，此亦形成事修理觀雙重奏之畫面，況且四種三昧本身是搭配二十五前方便及十乘觀法來修的，此更表現了圓頓止觀「事修‧理觀」多重奏之畫面。
This paper is an investigation into the process of factual practice and doctrinal insight in Tien-tai School’s complete and immediate meditation as stated in Mo-ho-zhi-guan (Great Concentration and Insight). In Mo-ho-zhi-guan, the factual practice and doctrinal insight of meditation usually go hand in hand in a symphonic form; therefore, this is the focus of discussion in this paper. The major points of meditation practice presented in Mo-ho-zhi-guan include the twenty-five preparatory methods, the ten-vehicle meditation methods, and the four samadhis. The discussion in this paper follows the same order.
First of all, concerning the 25 preparatory methods, most scholars regard them as precursors of the formal practice of concentration and contemplation, with emphasis on factual practice. But actually in Mo-ho-zhi-guan, the preparatory methods are further channeled into insight into the ultimate truth. Thus factual practice and doctrinal insight are combined in a symphonic form.
Secondly, as far as the ten-vehicle meditation methods are concerned, they are already in the stage of formal meditation, with emphasis on doctrinal insight. But in Mo-ho-zhi-guan, in this stage the factual practice is still properly used to aid the gaining of insight into the truth. Here again, the factual practice and doctrinal insight go hand in hand.
Finally, regarding the four samadhis, although Mo-ho-zhi-guan explains them under the heading “Cultivation of Great Deeds,” which is the third of the “Five Strategies,” they are actually practiced in conjunction with the 25 preparatory methods and the ten-vehicle methods. Basically, the four samadhis emphasize rituals in meditation practice, especially the first three samadhis (except the neither-walking-nor-sitting free samadhi). Since rituals are used to help the cultivation of insight into the truth, a symphonic form of factual practice and doctrinal insight appears. In short, in Tien-tai School’s complete, immediate meditation, factual practice and doctrinal insight are combined in a symphonic form. |
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| ISSN | 16086848 (P) |
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| Hits | 4350 |
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| Created date | 2006.12.14 |
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| Modified date | 2017.07.26 |
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