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摩訶迦葉所傳釋迦佛法的安心之道=The Way to Pacify the Mind in the Teachings of Śākyamuni Buddha as Transmitted by Mahākāśyapa |
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| 著者 |
陳平坤 (著)=Chen, Ping-kun (au.)
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| 掲載誌 |
揭諦=Aletheia=NHU Journal of Philosophy and Life Education
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| 巻号 | n.30 |
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| 出版年月日 | 2016.01.01 |
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| ページ | 29 - 68 |
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| 出版者 | 南華管理學院哲學研究所 |
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| 出版地 | 嘉義縣, 臺灣 [Chia-i hsien, 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 | 安心=pacifying the mind; 禪觀=meditative contemplation; 遠離=keeping away; 不住=no abiding; 中道=middle way |
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| 抄録 | 本論文以「安心之道」為主題，根據阿含經典，嘗試探討摩訶迦葉所修學的佛法，希望從中掘發釋迦佛陀所傳授下來的禪觀實踐精神。從檢視摩訶迦葉的日常生活實踐，進而探究摩訶迦葉的專業禪修內涵，本論文形成幾點主要看法：
1、摩訶迦葉可以作為佛弟子的榜樣，就其生活實踐而言——例如「托缽乞食」，主要原因是他能夠體現出一些契合佛陀心懷的精神，例如：謙虛、平等、慈悲、不預求、不分別、不較量、不住著，等等。
2、摩訶迦葉以奉持「頭陀法」、修習「阿蘭若行」聞名，其重要的修行精神在於「遠離二著」：（1）身形方面，遠離人群聚居之憒鬧處所；（2）心靈方面，遠離「五欲」、「五蓋」等不利於佛法修學的心態。
3、「遠離」作為阿含經教的主要修學精神，落實在「阿蘭若行」這個項目上，除要求身形遠離外，心靈方面的遠離也不是只須捨棄「五欲」、「五蓋」之類心態，而是還更要求遠離思維言說所造成的一切相對見解或論斷。
4、「遠離」這一佛法修學精神，乃是通過觀察五蘊無常，而不對它們生起欲求、貪愛等心念，但只懷存願樂清淨解脫境界的意向，以「空觀」為奠基，經由「無相觀」轉入「無所有觀」的歷程，而所具體形塑出來的。
5、「遠離」的另一說法，即是「不住」或「無住」。它的義理基礎，在於正觀緣起無常的世界萬象，藉此解除原本以「自我」為實有的虛妄認定，同時捨離「有」、「無」之類相對偏見，從而體現出「不有不無」的中道正觀。
With "the way to settle the body and mind" as its theme and based on the Agama sutras, this thesis investigates the buddhadharma that Mahākāśyapa practiced, in order to explore the action-oriented spirit of meditative contemplation as passed down by Śākyamuni Buddha.
By investigating how Mahākāśyapa practiced in his daily life and inquiring into the specialized content of his meditation practice, this thesis has formed the following points of view:
1. With respect to the practice in daily life, such as "begging for food," Mahākāśyapa set an example to Buddhist followers. This is mainly because he could embody some aspects of the spirit of practice that accord with the Buddha's frame of mind, such as humility, equality, compassion, no expectation, no discrimination, no comparison, and no attachment.
2. Mahākāśyapa was famous for adhering to the practice of "dhūta (asceticism)" and "aran ya (dwelling in the forest)," whose spirit of practice mainly consists in"keeping away from two kinds of attachment':(1)physically, to keep away from a noisy place where people dwell together; (2)mentally, to keep away from the negative mentalities such as the five desires and the five kinds of obscuration.
3. Serving as the main spirit of practice in the teaching of Agamas, "keeping away" is put into action through the "practice of aran ya." Besides requiring the physical body to keep away, keeping away mentally is not limited to keeping away from certain mentalities such as the five desires and the five kunds of obscuration, but further requires that one keep away from all the relative views and personal prejudices resulting from thinking and speaking.
4. "Keeping away," the action-oriented spirit of Buddhist teachings, is concretely shaped through the following process: One contemplates the impermanence of the five skandhas so as not to generate the delude thoughts such as desire, craving and attachment, but instead to harbor only the intention of realizing the state of purity and liberation, and, based on that nothing whatever exists.
5.Another expression of "keeping away" is "no abiding" or "non-abiding." Its doctrinal basis consists in correctly contemplating all the phenomena of the world as being dependently originated and impermanent, so as to remove the deluded affrimation that takes the "self" as truly existent, while abandoning all sorts of dualistic views such asa being and non-being, and embodying the right view of the middle way of "neither being nor non-being."
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| 目次 | 壹、前言 31
貳、心如虛空不縛不著的生活實踐 34
參、摩訶迦葉的禪觀修行法門 39
一、以「阿蘭若行」為主的休學項目 39
二、如何修學「遠離」之行 51
三、「遠離」這一佛法實踐精神的義理根基 55
肆、結論 61 |
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| ISSN | 10284583 (P) |
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| ヒット数 | 616 |
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| 作成日 | 2016.05.18 |
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| 更新日期 | 2018.01.11 |
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