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四明知禮《大悲心呪行法》之研究=A Study on Siming Zhili's Great-Compassionate Heart Incantation Practices of the Avalokiteśvara with a Thousand Hands and Eyes |
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釋育恆 (撰)=Shih, Yu-Heng (compose)
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| Date | 2017 |
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| Pages | 298 |
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| Publisher | 南華大學 |
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| Publisher Url |
https://web.nhu.edu.tw/
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| Location | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 南華大學 |
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| Department | 宗教學研究所 |
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| Advisor | 黃國清 |
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| Publication year | 106 |
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| Keyword | 知禮=Zhili; 大悲心呪行法=Great-Compassionate Heart Incantation Practices; 大悲懺法=Great Compassion Repentance; 懺悔=Repentance; 大悲心陀羅尼經=Great-Compassionate Heart Dhāraṇī |
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| Abstract | 宋．知禮（960-1028）根據唐．伽梵達摩翻譯《大悲心陀羅尼經》制定《千手眼大悲心呪行法》，也是現今流行最廣共修法會《大悲懺法》之濫觴。《大悲心陀羅尼經》主要宣說，千手千眼觀世音菩薩內証功德之根本咒──大悲咒，具有懺除惡業重罪的力能，發起跟觀世音菩薩大悲願力，所展現拔苦與樂，利濟眾生的誓願，咒體蘊含實相真理，又有儀節的事項，「尋其經文，觀慧事儀足可行用」知禮依經制懺，參考《法華三昧懺儀》十科儀軌，與天台圓教觀法來詮釋，制定此行法，即繼承又開創於不同天台懺法的風格，可說是一部上乘行法。後經由明末清初讀體重纂、寂暹校梓之後《大悲懺》，刪減成五科，尤其將天台最具特色第十科「觀行」、觀世音菩薩十六誓願詮釋文等刪除，簡化後《大悲懺》，成為現今各道場大眾共修法會所舉辦《大悲懺法》使用版本，利於普及推廣此懺法。若以現今舉辦「大悲懺法會」主要訴求，仍重在消災解厄拔薦等方面，則參加《大悲懺法》對佛教徒而言，仍是只有禮懺事儀，並無理觀之成分在內，更甚者佛教徒參與法會消災或超薦卻不親自到場拜懺，請託法師代為禮拜迴向，全然失去懺法在修行上真實意涵，此現象值得深思反省。知禮創制《大悲心呪行法》，有高深天台義理與嚴格事儀規範，只適用少數僧團菁英份子所修，甚至現今共修法會最流傳的《大悲懺法》，主尊觀世音菩薩跟現世利益有關，《大悲懺法》也成為經懺佛事之一。那麼原本知禮制懺目的是懺除罪障推進禪觀趣入，以證悟究竟諸法實相為目標，如今充滿世俗功利的氣息，喪失當初知禮制懺原意，那麼探討《大悲心呪行法》就具有重大意義，引導修習者了知天台懺法有精深法義及觀法為核心，實踐懺法時不會停留在表層事儀上，能提升獲致修學實踐心靈深層體驗。
The Great-Compassionate Heart Incantation Practices of the Avalokiteśvara with a Thousand Hands and Eyes formulated by Zhili, Dynasty Song (960-1028) according to the Great-Compassionate Heart Dhāraṇī translated by śramaṇa Bhagavaddharma, of Dynasty Tang, is also the beginning of Great Compassion Repentance Retreat, the most popular today. The Great-Compassionate Heart Dhāraṇī mainly said the fundamental incantation which the Thousand-Handed Thousand-Eyed Bodhisattva proves the charitable and pious deeds inwardly—Great-Compassionate Incantation, having the power of repentance and elimination of bad karma and felony, vowing to comfort the afflicted and benefit human beings as the great willingness shown by Avalokiteśvara. The incantation contains the ultimate essence of things and disposition in the twelve scriptures, but also there are ritual matters, "according to its scriptures, it is useful to see the wisdom of truth and ceremonial protocols". Zhili formulated the Incantation subject to sutra, referring to the ten disciplinary rites of Fa Hua Sanmei Chan Yi, and explaining the doctrines of Round Teaching in Tiantai Buddhism, that is, which inherited and innovated in different repentance styles of Tiantai Buddhism, can be said to be a superior repentance practices. After Rev. Duti recompiled and Rev. Jixian proofread and sent to the press during late Ming Dynasty and early Qing Dynasty, the Great Compassion Repentance was reduced into five disciplines, in particular, the 10th discipline "Observation and Practice", the most characteristic of Tiantai Buddhism, and the interpretation of Avalokitasvara's sixteen vows were deleted, after simplification, the Great Compassion Repentance, becomes the version used in Great Compassion Repentance Retreat held by major temples today, and more widely circulated. If the main appeal for Great Compassion Repentance Retreat held today still focus on disaster relief, and releasing souls of Karmic entanglements, ancestors, parents for generations, and past relatives from purgatory, then the participation of the Great Compassion Repentance, for Buddhists is still only repentance rites, without "stopping and contemplation". Zhili formulated Great-Compassionate Heart Incantation Practices, with a deep doctrines of Tiantai Buddhism and strict rules of rite, suitable for a small number of Shanha elites to practice; until now, the Great Compassion Repentance has been adapted to the public to use and practice, even Avalokiteśvara is related to the interests of the world, so that Great Compassion Repentance has become one of Buddhist services. The original purpose of Zhili to formulate repentance was to repent and eliminate Karmic crime into meditation in order to the prove the exact reality of sarva-vastuni, to the present its emphasis on the pursuit of the interests of the world has lost the original intention of Zhili to formulate the repentance; therefore, to explore Great-Compassionate Heart Incantation Practices is of great significance, so that the practitioners know Tiantai Repentance has a profound meaning as a guide, and won't stay in the rites when practice the repentance, but can enhance the deep experience of practice. |
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| Table of contents | 第一章 緒論 1
第一節 研究動機與目的 1
第二節 當代學術文獻探討 4
壹、佛教懺悔研究 4
貳、天台懺法研究 9
參、大悲懺法研究 14
第三節 研究方法 16
壹、文獻學研究方法 17
貳、思想研究法 18
第四節 論文架構與概要 19
第二章 《大悲心陀羅尼經》之譯傳與知禮的學思歷程 23
第一節 《大悲心陀羅尼經》的翻譯與流布 23
壹、《大悲心陀羅尼經》的翻譯者與譯本 24
貳、〈大悲咒〉相關經典的探究 26
參、《大悲心陀羅尼經》義理及修學方法與特點之處 39
第二節 隋唐至宋代天台懺法發展演變 52
壹、懺悔修行之意涵 53
貳、智顗制懺當時佛教文化背景 55
參、智顗制懺之師承淵源 61
肆、智顗創制四種三昧——探討《法華三昧懺儀》為主 63
伍、湛然的《法華三昧行事運想補助儀》 77
陸、宋代天台懺法繼承與開展 84
第三節 四明知禮的生平與著作 85
壹、天資穎悟與繼席弘化開創盛況 86
貳、畢生弘傳天台教觀而法傳海東 90
參、山家派主導力辯破之遂中興天台 95
肆、詮宗演教修懺期證且著述傳世 98
伍、知禮所制四部懺儀 99
小結 108
第三章 《大悲心呪行法》之結構與內容分析 111
第一節 《大悲心呪行法》依經制懺之比對 111
壹、制懺的因緣 111
貳、《大悲心呪行法》經典依據與明清版《大悲懺》之對比 115
第二節 《大悲心呪行法》十科儀法分析 131
壹、制懺之時間推論 131
貳、《大悲心呪行法》之儀節分析 133
參、修懺實踐的真理觀照 149
第三節 懺本重輯簡化 159
壹、明代對佛教政策開展的背景因素 159
貳、重纂較梓之後《大悲懺》 163
參、普及化《大悲懺法》面臨問題 168
小結 170
第四章 《大悲心呪行法》與天台懺法的關係 175
第一節 願行與四弘誓願及十乘觀法的關係 175
壹、以四弘誓願來解釋十大願 176
貳、圓教十乘觀法詮釋十大願之義涵 195
參、六即與圓教五十二階位開合之關係 208
肆、止觀歸屬 212
伍、後六願破惡治以圓法 216
第二節 《大悲心呪行法》之懺悔理念 220
壹、懺悔的釋義與止觀相互關係 221
貳、《大悲心呪行法》的懺悔內涵 223
參、天台懺悔獨特觀修法「逆順十心」 226
第三節 觀法與天台諸法實相之關涉 233
壹、依境發九心配合十乘觀法之詮釋 233
貳、知禮對行者嘉勉勸修 242
小結 243
第五章 從《大悲心呪行法》反思當代實踐意涵 245
第一節 《大悲心呪行法》特質及在當代實踐價值 245
壹、《大悲心呪行法》之特質 245
貳、《大悲心呪行法》在當代實踐的價值 251
第二節 從其懺本演變思惟其當代價值 258
壹、《大悲心呪行法》演變關鍵歷程 258
貳、從其懺本簡化反思在當代實踐意義 263
參、流通版《大悲懺法》未來願景及挑戰 265
第六章 結論 271
第一節 《大悲心陀羅尼經》譯傳與四明知禮學思歷程 271
第二節 《大悲心呪行法》之結構與內容分析 275
第三節 《大悲心呪行法》與天台懺法關係 276
第四節 從《大悲心呪行法》反思當代實踐意涵 282
參考文獻 287
一、經疏原典（依照經書翻譯、著作朝代編排） 287
二、當代著述（依作者姓名筆劃之順序排列） 291
三、學位論文 297
四、日文期刊 297
五、工具書 298 |
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| Hits | 297 |
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| Created date | 2021.11.04 |
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| Modified date | 2023.01.09 |
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