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慧思《諸法無諍三昧法門》「止觀所緣轉向」研究=A Study on the "Transformation of the Object of Concentration in Meditation" based on the "Practice of Samadhi which Is in Harmony with All Methods of Practice" as taught by Venerable Huisi |
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| 著者 |
釋性廣 (著)=Shing Kuang Venerable (au.)
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| 掲載誌 |
華梵人文學報=Huafan Journal of Humanities
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| 巻号 | 天台學專刊 |
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| 出版年月日 | 2013.05 |
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| ページ | 43 - 73 |
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| 出版者 | 華梵大學文學院 |
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| 出版サイト |
http://cola.hfu.edu.tw/epaper/super_pages.php?ID=epaper1
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| キーワード | 慧思禪師=Venerable Huisi; 無諍=arana (non-contention, nondisturbing); 諸法無諍三昧法門=ractice of samadhi which is in harmony (araṇā-samādhi) with all methods of practice; 禪定=meditation/concentration; 禪波羅蜜=dhyāna-pāramitā (perfection of meditation/concentration); 四念處=catvari smrty-upasthanani (the four foundations of mindfulness); 陀羅尼=dharani; 轉向心=mind of transformation |
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| 抄録 | 慧思禪師從「法門無諍」的角度，闡示禪定──禪波羅蜜在修行中的重要性。他強調：為了利益眾生，菩薩行人應勤修禪定，以此為開發諸陀羅尼、無量三昧與深廣智覺的有力因依。本文分析慧思所說的「禪波羅蜜轉向」，在實際方法的操作上，以及止觀修行學理上的內容及其特色。在論述上，從「學綱與法門之分別」，「能力與工具之分別」，「止觀所緣轉向之操作」，以及「以一門入無量門之意義」等四個面向，討論其中的意涵與特色。從止觀所緣的選取而言，起先可就一己之性向，選擇適合的所緣─法門，等到定力成就之時，為了行菩薩道，廣度眾生，就須練習止觀所緣的變換與轉向，以助成無量利生三昧法門的修習與完成。從心識的內容來說，緣境而轉向，正是認知功能的表現；從大乘利生的心髓以觀，更是「「法門無量誓願學」的具體實踐。慧思以自己的修行體驗，提出了「以一門入無量門」的止觀修行理論，讓修行者依照既成的定力而轉向，以旁通、開發其它法門，並以「法華三昧」來貫通「圓滿佛乘」的修行理想，為後來智顗的天台圓教止觀，奠定了重要的理論基礎。
Inspired by the idea of ”harmonizing all the practices,” Chan master Huisi expounds his understanding of the ”perfection of meditation” (dhyānapāramitā) and practice according to the Buddha's teaching. He explains that, in order to save and benefit all sentient beings, a follower of the bodhisattva path must practice meditation unremittingly. Based on this, his cultivation of the various dharani and the immeasurable Samadhi entailing the profound insight can be accomplished.This article analyses the specific content and characteristic of Venerable Huisi's view of ”transformation in dhyāna pāramitā,” by examining his methods of cultivation, as well as his theory and practice of concentration and contemplation from the subsequent four points of view:
i) Differentiating between the principles of studies and the methods of practice.
ii) Differentiating between the abilities and the tools to be used.
iii) Understanding the methods used to transform the object of concentration
iv) Penetrating all the immeasurable methods via mastering one method.
When selecting the object of concentration, the practitioner may choose a method fitting his specific conditions, needs, and character. However, in realizing the bodhisattva path and guiding sentient beings, he must also learn to change or adjust his object of concentration and contemplation the advanced skill of which accomplishes his practicing the ”immeasurable samadhi benefiting other sentient beings.” In respect to the state of his mind, the way he refers to and adjusts the object(s) of contemplation expresses his ability of cognition/knowing. Viewed from the crucial Mahayana doctrine which emphasizes the benefit for others, this also fulfills his ”vow to learn and master the immeasurable ways of practicing.
”Based on his own experiences, Venerable Huisi expounds those methods of concentration and contemplation by means of which the practitioner can ”penetrate the immeasurable ways of cultivation via mastering one method of practice.” Such a teaching enables him to redirect and turn his initial concentration into the cultivation of all the other methods of practice. Venerable Huisi also unfolds the teaching of the ”Fahua samadhi” which is the cultivation which entails the realization of Buddhahood. All this sets up the theoretical foundation for the Tiantai-school's ”Complete Teaching of Concentration and Contemplation” which has later been developed and advocated by Venerable Zhiyi in his mature stage of practice and teaching. |
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| 目次 | 壹、前言 44
貳、《諸法無諍三昧法門》的內容與特色 45
參、止觀所緣轉向之內容 50
肆、止觀所緣轉向之分析 60
伍、結論 69 |
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| ISSN | 18124305 (P) |
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| ヒット数 | 486 |
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| 作成日 | 2015.12.30 |
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| 更新日期 | 2019.08.08 |
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