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從《雜阿含經．病相應》探究滅苦之道及其現代詮解=Exploring the Path to Eliminate Suffering through Saṃyukta Āgama’s “Collection on Illness” and Modern Explanation |
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釋能永 (著)=高佩妏 (au.)
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| Date | 2024 |
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| Pages | 88 |
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| Publisher | 南華大學宗教學研究所 |
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| Publisher Url |
https://rel3.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 | 釋永本=Shih, Yung-pen |
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| Publication year | 112 |
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| Keyword | 雜阿含經=Saṃyukta Āgama; 滅苦=Eliminating Suffering; 病相應=Collection on Illness; 人間佛教=Humanistic Buddhism |
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| Abstract | 人的一生，老、病、死是必經過程，其中「病」是不可避免的現象，無論是身病或心病，亙古以來，都困擾著人們。本文以原始佛教經典《雜阿含經》中佛陀對病苦的教示，作為探討的內容，並以提倡、實踐人間佛教的星雲大師，其切身對苦的體驗與看法，作為現代人面對病苦的最佳引導。在《雜阿含經‧病相應》中，佛陀面對不同的身分，視眾生根機與當下因緣而說法。以出家眾而言，其開示的法義有四念處、五蘊、六觸、正念正智等等；對在家眾的開示，主要圍繞在四不壞淨，五喜處、六明分想等。而兩者共通的四念處的修行，能淨諸眾生，令越憂悲，滅惱苦，得如實法，故從四念處下手觀修。
經典指出四念處是向內關照，自我覺察的道路，可安忍身體的諸苦痛。《雜阿含經‧病相應》中，佛陀對於被病苦纏身的弟子或在家居士，著重在於身念處與受念處，因為生病的人被痛的感覺纏身。但四念處是一體觀的，當我們修習任何一個念處的時候，其餘念處會一起出現，只是著重的點不同。修習四念處的結果，能夠使眾生清淨，超越憂悲苦惱、滅除痛苦、成就正道，最後體證涅槃，可以歸納為修習四念處解決世間的苦難，也能引導人們達到出世間的涅槃。
現今蓬勃發展的人間佛教，以何理念面對病苦呢？本文以星雲大師病苦經驗為例，探討現代人的滅苦之道。大師在青少年時期，用睡眠與時間來治療病痛，培養堅忍的性格；到了壯年時期，體悟到要與疾病當朋友，朋友有來有去，疾病也是如此，並且不要認為病痛很苦，也不去畏懼，苦與樂就在一念之間，觀察它的無常性，不去執著於我這個色身的感受，將心安住於當下；老年時期，大師對色身已不是太執著，生病也不覺得自己生病，心中無所罣礙。
希望藉著大師「以病為友」的理念與實踐，作為現代人面對病苦，轉化身心之良方。
Throughout human life, aging, illness, and death are inevitable processes, and among them, "illness" is an unavoidable phenomenon that has troubled people since ancient times, whether it be physical or mental illness. This paper explores the teachings of illness and suffering based on the original Buddhist scripture "Samyukta Agama" and takes the Venerable Master Hsing Yun, who advocates and practices Humanistic Buddhism, as the best guide for modern people facing illness based on his personal experiences and views on suffering. In the section " Collection on Illness," the Buddha, considering different roles and the individual's karmic conditions, provides teachings such as the Four Bases of Mindfulness, the Five Aggregates, the Six Sense Bases, Right Mindfulness, and Right Wisdom for monastic practitioners. For lay practitioners, the emphasis is mainly on the Four Objects of Unfailing Purity, the Five Objects of Joy, and the Six Aspects of Clear Thoughts. Both groups share the common practice of cultivating the Four Foundations of Mindfulness, which can purify sentient beings, transcend sorrow and suffering, eliminate afflictions, and attain the true Dharma. Therefore, the practice starts with observing and cultivating the Four Bases of Mindfulness.
The scripture indicates that the Four Bases of Mindfulness provide an inward path of self-awareness, allowing one to patiently endure various physical pains. In the " Collection on Illness " section of the "Samyukta Agama," the Buddha places emphasis on mindfulness of the body and mindfulness of feelings because those who are afflicted by illness are entangled with painful sensations. However, the Four Bases of Mindfulness are a unified contemplation practice, and when we cultivate any one of the foundations, the others will also arise, albeit with different emphases. The result of practicing the Four Bases of Mindfulness is to purify sentient beings, surpass sorrow, grief, and suffering, achieve the right path, and ultimately realize Nirvana. This can be summarized as the practice of the Four Bases of Mindfulness to resolve worldly suffering and guide people toward the transcendence of Nirvana.
In today's flourishing Humanistic Buddhism, how does it approach illness and suffering? This paper uses Venerable Master Hsing Yun's experiences with illness as an example to explore the path of eliminating suffering for modern individuals. In his youth, the master used sleep and time as remedies for physical pain, cultivating a resilient character. In adulthood, he realized the need to treat illness as a friend, just as friends come and go, so do illnesses. He also emphasized not perceiving illness as extremely painful and avoiding fear. Suffering and joy are within a single thought; observing their impermanence and not clinging to the sensations of the physical body, one finds peace in the present moment. In old age, the master no longer attached much importance to the physical body, nor did he perceive himself as being ill. His mind was free from hindrances.
By embracing the concept and practice of "making friends with illness" advocated by Venerable Master Hsing Yun, it is hoped that it can serve as a beneficial method for modern individuals to tr |
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| Table of contents | 摘要 I
Abstract II
目錄 IV
表目錄 V
第一章 緒論 1
第一節 研究動機與目的 1
第二節 研究方法 3
第三節 文獻回顧 3
第四節 論文章節安排 9
第二章 《雜阿含經》的成立、內容與結構分析 11
第一節 《雜阿含經》的釋義與成立 12
第二節 《雜阿含經》譯本 16
第三節 《雜阿含經》的內容與架構 18
第三章 《雜阿含經‧病相應》的教示 25
第一節 苦的內涵教示 25
第二節 佛陀對病苦之引導 37
第三節 佛陀開示滅苦的修習法門 48
第四章 滅苦之道的現代詮釋-以人間佛教為進路 56
第一節 苦的問題 58
第二節 苦的對治 63
第三節 星雲大師的滅苦實踐 68
第五章 結論 79
參考書目 81
附錄一〈病相應〉經文分析 87 |
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| DOI | https://hdl.handle.net/11296/w8mmqc |
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| Hits | 153 |
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| Created date | 2024.03.28 |
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| Modified date | 2024.03.28 |
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