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天台圓頓止觀之修證 -- 就十乘觀法而論=The Practice and Realization of the Perfect and Sudden Calming and Contemplation in Tiantai Buddhism：In Relation to the Ten Vehicles of Contemplation |
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陳英善 (著)=Chen, Ying-shan (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.15 |
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| Date | 2002.07 |
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| Pages | 305 - 333 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Keyword | 十乘觀法; 六即位; 不思議境; 觀心; Ten Vehicles of Contemplation; Six Stages of Identities; The Realm of Inconceivability; Contemplation of the Mind |
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| Abstract | 所謂圓頓止觀，是指運用智慧來修習止觀. 依《摩訶止觀》之看法，即藉十乘觀法來修之，而在《摩訶止觀》所提的四種三昧，基本上，主要是以十乘觀法之理觀來修之，所不同者，四種三昧中兼有事儀之輔助身口來修之，尤其四種三昧前三種 (常坐，常行，半行半坐三昧) 更是如此，藉事法輔助理觀.
由此可知，十乘觀法在《摩訶止觀》所扮演之角色，可說十乘觀法乃是整部《摩訶止觀》之靈魂，藉十乘觀法來成就圓頓止觀之修證.
因此，本論文主就十乘觀法來探討圓頓止觀之修證，其中又以第一觀 -- 「觀不思議境」為本文之核心，因其餘九觀之修法，可說皆不離觀不思議境來修，乃至證位時，亦是此不思議境一法所現之智境，餘九法無非藉種種不同之角度來呈現不思議境. 由此可知，天台圓頓止觀之修法不離十乘觀法，乃至圓頓止觀之證位，亦不離十乘觀法來論述. 這也是本文何以十乘觀法探討圓頓止觀修證之所在.
The so-called "Perfect and Sudden Calming and Contemplation" refers to the utilization of wisdom to practice calming (meditative concentration) and contemplation (`Samatha and Vipa`syanaa). According to the view expressed in Zhiyi's Mohozhiguan ("Great Calming and Contemplation")，this is to be practice by means of the Ten Vehicles of Contemplation. But the "Four Samadhis" discussed in the same work are fundamentally also a means of contemplation of principle by means of the Ten Vehicles. The difference is that the Four Samadhis practice these Ten Vehicles in a way that also involves the assistance of ritual and physical practices of the body and of speech. This is especially true of the first three，the Samadhi of Constant Sitting，of Constant Walking，and of Half-Sitting，Half-Walking，all of which use phenomenal practices in order to assist one in the contemplation of principle.
Thus the important role played by the Ten Vehicles of Contemplation in the Mohozhiguan is evident; we may even say that the Ten Vehicles are the soul of the entire work，and that the practice and realization of the Perfect and Sudden Calming and Contemplation is to be accomplished by means of these Ten Vehicles.
For this reason，this essay approaches the study of the Perfect and Sudden Calming and Contemplation by examining the Ten Vehicles. The first of them，the "Contemplation of the Realm of Inconceivability," is the center of our study，because the other nine methods of practice are，we may say，inseparable from the contemplation of the Realm of Inconceivability. Even when one reaches the stage of realization，it is this wisdom and object described in this Realm of Inconceivability，which is manifested，with the other nine methods being merely expressions of this same realm from various different angles. From this it is evident that the practice of the Perfect and Sudden Calming and Contemplation in Tiantai is inseparable from the Ten Vehicles of Contemplation，and the same is true even for the stage of its realization. This is why this essay examines the Perfect and Sudden Contemplation from the perspective of the Ten Vehicles of Contemplation.
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| Table of contents | 一. 前言
二. 第一觀 -- 觀不思議境
三. 餘九觀
(一) 第二觀：發真正菩提心
(二) 第三觀：善巧安心
(三) 第四觀：破法遍
(四) 第五觀：識通塞
(五) 第六觀：道品調適
(六) 第七觀：助道對治
(七) 第八觀：明次位
(八) 第九觀：能安忍
(九) 第十觀：無法愛
四. 結語 |
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| ISSN | 10177132 (P) |
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| Hits | 1972 |
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| Created date | 2002.09.03 |
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| Modified date | 2017.06.20 |
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