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論吉藏《法華經》注釋書對「塔廟」思想之詮釋=A Study on Ji-Zang’s Interpretation of the Thought of Buddhist Pagoda in His Commentaryon the Saddharmapuṇḍarika-sūtra |
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| Author |
林美惠 (著)=釋見歡 (au.)
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| Date | 2015 |
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| Pages | 129 |
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| Publisher | 華梵大學 |
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| Publisher Url |
https://www.hfu.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, 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 | 華梵大學 |
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| Department | 東方人文思想研究所 |
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| Advisor | 韓子峯 |
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| Publication year | 103 |
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| Keyword | 法華經=Saddharmapuṇḍarika-sūtra; 塔廟=Buddhist Pagoda; 舍利=śarīra; 一乘=ekayāna; 法身=dharmakāya; 佛性=buddhatā |
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| Abstract | 本文主要研究《法華經》中，藉由塔廟表現出一乘的思想與成佛的關係。如經所說，佛滅後，「以佛舍利起七寶塔」，此為諸佛對弟子的教導。佛為聲聞弟子授記時，也囑付當起塔供養，得於未來成佛。此為佛以起塔為緣，各種方便引導眾生認識並相信自身具有佛性，顯說佛出現在世間的大事是為了要利益眾生。
此外，經中又提到起塔供養真如法身，這是如來自在法身，不生不滅，堅固如金剛般不可壞滅，具有二義：一、指〈法師品〉說的「如來全身」，也就是指如來所說經典中的教法。二、指佛的真如法身，如〈見寶塔品〉中，多寶佛在寶塔內法身不壞。
對於〈見寶塔品〉，吉藏認為此品於《法華經》中居於證前開後的地位。說證前，指多寶佛證說釋迦佛所說的「平等大慧」是真實的。這平等大慧就是指一佛乘，從一乘法之體用、福慧、人法具足，證明釋迦佛所說《法華經》前面諸品皆真實不虛。在《法華經》中沒有直接提到佛性，但此一乘指的就是佛性、為眾生本有如來藏清淨性，是為成就佛果的因。
〈見寶塔品〉開啟後來諸品，在此品後有〈勸持品〉說菩薩弘經；〈安樂行品〉說佛滅後，菩薩於末世、惡世，當安住四法以弘揚此經；〈從地涌出品〉說菩薩誓願弘經等，足見此經流傳不易。其主要原因是經中所講一乘之理難被信解，故藉寶塔涌現，多寶佛示現法身證明釋迦佛說《法華經》平等大慧為真。接著，此佛又協助釋迦佛尋覓弘揚持經的人，諸佛的用意是要令一乘法久住於世間，利益群倫。
This Study focuses on the relationship between the doctrine of ekayāna（一乘）and the Buddhist Pagoda（塔廟）on the Saddharmapuṇḍarika-sūtra , which indicates all beings could become enlightened through carrying out the teachings of the Buddha. As the sūtra mentioned, after a Buddha's nirvāṇa（涅槃）, followers should build up a Buddhist Pagoda decorated with seven kinds of jewelry as an offering a Buddha's śarīra（舍利）. It is the teaching of all of the Buddhas to their disciples. As the Sākya-muni-Buddha pre-confers the Buddhahood to the disciples of śrāvaka(聲聞), the Buddha also instructs them to erect a Buddhist Pagoda as an offering to a Buddha's śarīra to accumulate the merits and wisdom, which is a skillful way to lead them to become enlightened in the future. Building up a Buddhist Pagoda is one of the Buddha’s teaching methods to guide different kinds of beings to recognize and realize they are endowed with the buddhatā（佛性）. It’s also highlighting the Buddha’s most important mission to this world that is to help all beings obtaining enlightenment.
The Saddharmapuṇḍarika-sūtra also referred to make an offering to the bhūtatathatā dharmakāya（真如法身）by building up a Buddhist Pagoda. It is the dharmakāya （法身）of the tathāgata（如來）with the virtue of īśvara（自在）. This spiritual body is permanent, and its feature is neither (to be) born nor ended. It is adamantine like a diamond which can’t be destroyed. The bhūtatathatā dharmakāya of the Buddha has two meanings : One is the teaching of the Buddha according to the chapter of Teacher of the Dharma (dharma-bhānaka chapter,〈法師品〉）on the Saddharmapuṇḍarika-sūtra. Another is the permanent dharmakāya（法身）of the Prabhūta-ratna-Buddha（多寶佛）appearing in the jeweled pagoda described in the chapter of Treasure Stūpa (ratna-naya-stūpa chapter,〈見寶塔品〉）.
Ji-Zang（吉藏）regarded the chapter of Treasure Stūpa as a turning point of this sūtra, which assured the correctness of the Buddha’s previous preaching on the Saddharmapuṇḍarika-sūtra, and also brought forth the Buddha’s following teachings of the sūtra. The Prabhūta-ratna-Buddha confirmed what the Buddha had taught about the ultimate universal un-dualistic wisdom(平等大慧) was the truth, which was the feature of the doctrine of ekayāna. By analyzing the reality and the functions of ekayāna, the way of accumulating merits and wisdom, and the required participators of the dharma assembly, Ji-Zang clarified his above comments. Though buddhatā (佛性) hadn’t been discussed on this sūtra, yet the sutra’s core value ekayāna already implied the Buddha nature which was the uncontaminated essence of tathāgata-garbha（如來藏）, and the cause of becoming enlightenment.
Following the chapter of Treasure Stupa, there are several related chapters emphasizing how to bear the duty of passing down this ekayāna sūtra. The chapter of Encouragement to uphold the sūtra〈勸持品〉encourages the Bodhisattvas（菩薩）to embrace the teachings of the sūtra。And the chapter of Peace and Contentment (〈安樂行品〉) teaches the Bodhisattvas how to transmit the sūtra after the Sākya-muni-Buddha's nirvāṇa, and when in the most difficult ages by keeping their minds peaceful and pleasant. Moreover, the chapter of Springing up from the Earth describes the Bodhisattvas vowing to spread the sūtra, which indicates the difficulty to popularize the sūtra. The main reason is the teaching of ekayāna is hard to be understood and to be a |
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| Table of contents | 第一章 緒論
第一節 研究動機與目的
一、研究動機
二、研究目的
第二節 問題意識與語詞界說
一、問題意識
二、語詞界說
第三節 文獻依據與現代學者研究
一、論文主要研究之依據
二、現代學者研究
第四節 研究方法與研究進路
一、研究方法
二、研究進路
第五節 本研究之論述架構
第二章 吉藏與法華經
第一節 吉藏的生平
一、家世
二、講學、著述與行事
第二節 吉藏與《法華經》
一、專習《法華經》
二、吉藏門人與《法華經》
第三節 吉藏《法華經》注釋書
一、《法華玄論》開六重釋經
二、《法華義疏》明說經三義
三、《法華遊意》分十門作釋
四、《法華論疏》說制論之體
五、《法華統略》錄經之大宗
第三章 吉藏對舍利與塔廟的詮釋
第一節 論舍利的含義
一、以佛身分論舍利有無義
二、以經名說舍利法身義
三、以良醫譬說舍利、法身義
第二節 論塔廟的含義
一、菩薩與凡夫俗人起塔廟之異同
二、〈見寶塔品〉說塔廟之法用
三、依持經人之品次說起塔功德
第四章 吉藏以〈見寶塔品〉證一乘為真
第一節 乘權乘實示一乘妙法
一、乘權實權教菩薩法
二、一乘教法之體用
三、一乘之如實功德
（一）體用皆周
（二）福慧皆圓
（三）人法皆圓
第二節〈見寶塔品〉證說一乘為真
一、人證
（一）多寶與分身佛來集
（二）三世佛集
二、瑞相證
第五章 吉藏由〈見寶塔品〉密開本迹義
第一節 身權身實證無生法身
一、佛之三身義
二、身權實之用
第二節 密開本迹義
一、說本身無生滅
二、集分身佛開本一迹多
三、二佛同坐顯法身不二
第三節 唱命覓弘經之端
一、多寶佛助覓弘經之因
二、命菩薩弘經與護法流通
第六章 結論
參考文獻
附錄 |
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| Hits | 265 |
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| Created date | 2020.02.05 |
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| Modified date | 2023.01.18 |
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