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慧思《諸法無諍三昧法門》之禪觀思想=Huisi’s Contemplative Perspective of the Zhufa Wuzheng Sanmei Famen |
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釋正持 =Shi, Zheng-chi
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| Source |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| Volume | n.33 |
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| Date | 2019.06 |
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| Pages | 83 - 144 |
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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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| Note | 南華大學宗教學研究所博士後研究員 |
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| Keyword | 無諍三昧=wuzheng sanmei (samādhi without dispute); 四念處=the four foundations of mindfulness; 心性=the nature of mind; 心相=the appearance of mind; 如意神通=the magical power of the mind; 諸法實相=the Reality of all Dharmas |
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| Abstract | 慧思是天台宗的第三代祖師，被稱譽為天台宗的先驅人物，也是原始天台學的創始者之一，其禪法思想與止觀實踐的基礎，影響了智顗而創立天台宗，建構了一套義理精深的天台教學體系。慧思的禪觀著作有三部，即：《隨自意三昧》、《諸法無諍三昧法門》、《法華經安樂行義》，以《諸法無諍三昧法門》較少學者研究，其可能的原因是它對智顗的影響較小，沒有開展成四種三昧的任何一種。
本文所要探討的主題為「慧思《諸法無諍三昧法門》之禪觀思想」，將分為四個部分來說明：首先，「無諍三昧釋義」，「無諍三昧」是大乘的修行方法之一，其意義為何？慧思「無諍三昧」命名的由來，是依據哪一部經論而開演？其次，「慧思對大小乘禪法的重新詮釋」，在「禪的無量名字」中，有些是屬於小乘的禪法，慧思以大乘經論來詮釋；在「四念處觀」中，慧思受到《大智度論》的影響，已將其視為大乘的修行法門。第三，「禪觀實踐的特色」，包括：持淨戒修禪定，持戒、修定是修學佛法的基礎；空慧的禪觀，禪定與般若二者是合一的；重視如意神通，此神通有廣大神變，能飛行自在，可廣度善惡之有情；心性與心相思想，心性指第八識，心相指第七識根本識、第六識枝條識。最後，「圓頓的真理觀」，一身、一心之觀法，即十法界與一念心中一時行的思想；佛智與佛果思想，佛智即是諸法實相之智，佛果功德即是修習四念處所成就的佛法界功德。
Huisi was the third founder of the Tiantai School and has been hailed as the pioneer of the school. He was also one of the earliest founders of the Tiantai Teaching. His contemplative perspective and the foundation for the practice have greatly affected Zhiyi and prompted him to establish the Tiantai School. Zhiyi developed an esoteric and profound Tiantai teaching system. Huisi wrote three books to explain his contemplative perspective: Suiziyi Sanmei ( Samādhi of Freely Following One’s Thought), Zhufa Wuzheng Sanmei Famen(DharmaGate of the Samādhi Where in All Dharmas are Without Dispute), and Fahua Jing Anlexing Yi(The Meaning of the Lotus Sūtra’s Course of Ease and Bliss). Among the three publications, The Zhufa Wuzheng Sanmei Famen has received the least academic scrutiny. One possible explaination of this may be that this book has a small impact on Zhiyi and thus failed to develop into any of the four Samādhis.
The study probes into “Huisi’s contemplative perspective of the Zhufa Wuzheng Sanmei Famen” and will dissect the topic into the following four parts: Firstly, the study will expound the meaning of the “wuzheng sanmei (samādhi without dispute).” “Wuzheng sanmei (Samādhi without dispute)” is one of the cultivation means of Mahāyāna Buddhism, and what does it mean? The study will scrutinize the root of the naming of wuzheng sanmei (samādhi without dispute) and the sūtra based on which the term is developed. Secondly, the study will examine Huisi’s reinterpretation of Mahāyāna Buddhism and Theravada Buddhism. He reinterpretated some Theravada meditaiton practices mentioned in “infinite names of meditation” according to Mahāyāna Buddhist scriptures. Huisi was influenced by The Great Treatise on the Perfection of Wisdom in the “four foundations of mindfulness” and regarded them as a cultivation principle of Mahāyāna Buddhism. Thirdly, the study will examine the characteristics of the practice of the contemplative perspective which include the upholding of pureness and the cultivation of mediation; the obedience of disciplines and the cultivation of meditation are the cornerstone of studying Buddhism principles. In Huisi’s contemplative perspective, mediation and Prajñā (the highest wisdom) are inseparable. Focusing on the magical power of the mind, for it is capable of omniscient divine changes; it expands without limitations and bestows epiphany upon the good and evil alike. In Buddhism, the mind is the eighth consciousness and the receptive mind is the seventh consciousness (the root consciousness) and the branch consciousness of the six consciousness. The last one is the true perspective of fulfilment. It is the perspective of one body and one mind. In other words, it is the idea of the “Realms of Ten Dharmas” and behaviours being carried out upon the production of a thought in mind. The ideas of wisdom (prajñā) and the fruits in Buddhism refer to the “Ultimate Truth” of all phenomena and the merits derived through practicing “four foundations of mindfulness” respectively. |
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| Table of contents | 一、前言 88
二、無諍三昧釋義 90
（一）無諍三昧的意義 90
（二）「無諍三昧」 的命名 與《大品般若經》、《大智度論》之關係 92
三、慧思對大小乘禪法的重新詮釋 94
（一）禪的無量名字 97
（二）四念處觀 99
1. 身念處 100
2. 受念處 104
3. 心念處 107
4. 法念處 108
5. 諸法實相觀 110
四、禪觀實踐之特色 113
（一）持淨戒修禪定 113
（二）空慧的禪觀 116
（三）重視如意神通 119
（四）心性與心相思想 124
五、圓頓的真理觀 129
（一）一身、一心之觀法 129
（二）佛智與佛果功德 131
1. 佛智 131
2. 佛果功德 134
六、結論 138 |
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| ISSN | 16086848 (P) |
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| Hits | 668 |
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| Created date | 2019.07.12 |
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| Modified date | 2019.07.24 |
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