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論慧思《法華經安樂行義》法華三昧之菩薩禪法=Thesis on Bodisattva Chan Practice in Fahua Samadhi Based on Huisi’s Fahuajing Anle Xingyi |
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杜氏陲楊 (著)=釋知彥 (au.)
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| Source |
全國佛學論文聯合發表會論文集（第35屆）
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| Date | 2024.09.27 |
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| Pages | 45 |
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| Publisher | 台灣大學佛學研究中心 |
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| Publisher Url |
https://homepage.ntu.edu.tw/~ntucbs/Default.html
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Note | 作者單位:佛光山叢林學院經論教理系 |
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| Keyword | 慧思=Huisi; 法華三昧=Fahua Samadhi; 有相行=substantial practice; 無相行=insubstantial practice; 安樂行=comfortable conduct |
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| Abstract | 本研究探討南嶽慧思禪師的禪法思想,其禪法體現在三部著作:《隨自意三昧》、《諸法無諍三昧法門》及《法華經安樂行義》。本文聚焦於《安樂行義》,探討其法華三昧之菩薩禪法的實踐架構。
在《安樂行義》中,慧思根據《法華經》的修行項目,闡述了法華三昧的修行方法,主張有相行與無相行的結合。以文字有相行為基礎,通過讀誦《法華經》及懺悔來消除業障,進一步達到六根清淨,獲得陀羅尼。之後,菩薩轉入無相行,以深妙禪定觀察諸法本來寂滅,不生不滅,並將禪定應用於日常生活的六威儀中,達到心常定的境界。值得注意的是,本文亦針對《安樂行義》中的新學菩薩概念,探析其入法華三昧的可能性,揭示慧思對菩薩修行的獨特見解。
其次,慧思的《安樂行義》不僅繼承了印度禪法的傳統,還融入了中國本土的佛教思想,為南北朝時期的菩薩禪法發展提供了重要的實踐指南。本文分析了慧思禪法的理論基礎及其與傳統禪法的差異。慧思強調,菩薩禪法應超越傳統的次第修行模式,不依止欲界、不住色無色,強調不修次第法入法華三昧的深妙禪定,這與傳統禪法的次第性形成鮮明對比。
最後,本文探討了法華三昧的實踐架構,指出有相行與無相行的結合,是菩薩禪法的重要特徵。慧思認為,有相行為初學菩薩提供了具體的修行方法,無相行則是深入禪定的實踐,兩者相輔相成,共同構成了菩薩修行的完整體系。
This study explores the Chan (Zen) practices and thoughts of Chan Master Huisi from Mount Nanyue. His Chan practices are manifested in three works: "Suiziyi Sanmei", "Zhufa Wuzheng Sanmei Famen", and "Fahuajing Anle Xingyi". This paper focuses on " Fahuajing Anle Xingyi", examining the practice structure of the Bodhisattva Chan practice of the Fahua Samadhi.
In "Fahuajing Anle Xingyi", Huisi expounds on the practice methods of the Fahua Samadhi based on the practice items of the Lotus Sutra, advocating the substantial practice (有相行) and insubstantial practice (無相行). Using substantial practice as a
foundation, practitioners eliminate karmic obstacles through the recitation of the Lotus Sutra and repentance, ultimately achieving purity of the six senses and gaining the dharani. Subsequently, the Bodhisattva transitions to insubstantial practice, using profound meditation to observe the inherent tranquility of all phenomena, recognizing their neither arising nor ceasing nature, and applying meditation to the six activities of daily life, thereby achieving a state of constant meditative stability.
Notably, this paper also examines the concept of novice Bodhisattvas in " Fahuajing Anle Xingyi", exploring their potential to enter the Lotus Samadhi and revealing Huisi’s unique insights into Bodhisattva practice.
Furthermore, the paper analyzes the theoretical foundation of Huisi’s Chan practices and their differences from traditional Chan practices. Huisi emphasizes that Bodhisattva Chan practices should transcend traditional sequential practice models,
not relying on the desire realm, nor abiding in the form or formless realms. He stresses the entry into the profound meditation of the Fahua Samadhi without sequential practices, forming a stark contrast with the sequential nature of traditional
Chan practices.
Therefore, this paper discusses the practice structure of the Fahua Samadhi, pointing out that the combination of substantial practice (有相行) and insubstantial practice (無相行) is a significant feature of Bodhisattva Chan practice. Huisi believes that substantial practice provides novice Bodhisattvas with concrete practice methods, while insubstantial practice is the practice of deep meditation. The
two complement each other, together forming a complete system of Bodhisattva practice.
Huisi’s "Fahuajing Anle Xingyi" not only inherits the tradition of Indian meditation practices but also integrates local Chinese Buddhist thoughts, providing an important practical guide for the development of Bodhisattva Chan practices during the Northern and Southern Dynasties. |
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| Table of contents | 摘要 1
ABSTRACT 2
一、 前言 5
二、 原初「法華三昧」的禪觀內容 9
(一) 《法華經》其他譯本的法華三昧概況 10
(二) 具體化法華三昧的觀法 14
(三) 慧思證得法華三昧之歷程 17
三、 慧思「法華三昧」之菩薩禪的實踐架構 20
(一) 有相行之精進為首 22
(二) 無相行之忍辱為安樂 27
(三) 有相行和無相行實踐反思 35
四、 結論 38
參考文獻 41
一、經綸 41
二、傳書、專論 42
三、期刊論文 43
四、學位論文 45
五、工具書、電子文獻與網站 45 |
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| Hits | 26 |
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| Created date | 2024.10.18 |
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| Modified date | 2024.10.18 |
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