|
|
|
 |
|
|
|
|
|
|
共三乘之定慧思想研究 ── 以人間佛教與帕奧禪法為主=Common Principles of Meditation and Wisdom Among the Three Vehicles: Humanistic Buddhism and the Meditation Methods of Pa-Auk Sayadaw |
|
|
|
| 著者 |
釋性廣 =Shih, Sing-kuang
|
|---|
| 掲載誌 |
法印學報=Journal of Dharma Seals
|
|---|
| 巻号 | n.6 |
|---|
| 出版年月日 | 2016.04 |
|---|
| ページ | 171 - 198 |
|---|
| 出版者 | 財團法人弘誓文教基金會 |
|---|
| 出版サイト |
https://www.hongshi.org.tw/
|
|---|
| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者：玄奘大學宗教與文化學系助理教授、佛教弘誓學院院長
Author: Assistant Professor, Department of Religion and Culture, Hsuan Chuang University |
|---|
| キーワード | 人間佛教禪法=Humanistic Buddhism and meditation; 帕奧禪法=Pa-auk meditation; 三類菩提=three kinds of Bodhi; 禪修所緣=objects of contemplation; 大乘三昧=methods of Mahayana samadhi; 法門 |
|---|
| 抄録 | 筆者在參學的經歷中，曾有幸親近緬甸的帕奧禪師，在其座下修禪，然亦因早年受教於印順導師恢宏思想的啟發，以及「學尚自由，不強人以從己」的風範感召，故不至於如其他學習南傳法的修行人，落入「入主出奴」的宗派意識而揚己抑他，除了能看到帕奧禪法在漢傳佛教化區中推廣的價值，也更肯定「依住堪能性，能成所做事」的定力長處，以禪修力量而堅定菩薩願行。
本文首先說明佛教修行的三類菩提，並證諸經論，得知菩薩願心及修行道品乃為南北傳，聲聞、大乘佛教通說的修行內容。接著比較印順導師與帕奧禪師二位大德教學特質的同異，並從其相同的悲心與願力、同樣的重視三增上學、同樣以身念處為入門之禪修所緣，以說明二位大德止觀思想的異同，並指出，二位大德的修行思想，並非本質或根源性的差異，而只是教學上或重點上的不同。易言之，這不是正法「契理」之差異，乃是學生根性上「契機」的差異。
總結而言，帕奧禪法雖出自南傳佛教的化區，而以解脫道為要，然而並不是與大乘禪法截然立的法門，而是三乘共學的「定」、「慧」基礎學門。依之修學，可以做為增長止觀力道的基礎，以此進修以大悲心為主的，入深法界，得不思議解脫的大乘諸多利生三昧法門。
During the course of my studies, I was fortunate enough to study meditation under the guidance of the Burmese meditation master Pa-auk Sayadaw. Because I benefited from studying with Master Yinshun early on, receiving inspiration from his vast learning, as well as from the model he set by “teaching students to study in freedom, not forcing them to choose, but encouraging them to choose for themselves,” I did not become like other practitioners who studied Southern Buddhism and who “began as masters but ended up as slaves,” falling into sectarianism, promoting themselves at the expense of others. Apart from seeing the value of promoting Pa-Auk Sayadaw’s meditation methods in the Chinese Buddhist cultural sphere, I also became more certain of the benefits of concentrative power, “through endurance, anything can be accomplished.” Relying on the energy of meditation practice, I was able to strengthen my resolve to fulfill my bodhisattva vows.
The first section of this essay outlines the three types of Bodhi of Buddhist cultivation. By consulting the sutras and commentaries, we can demonstrate that the bodhisattva vows and factors of spiritual cultivation are composed of Southern, Northern, Sravaka and Mahayana Buddhist cultivation methods. Following this, I will compare and contrast the particular teachings of the two venerable teachers, Master Yinshun and Master Pa-auk. I will illustrate the similarities and differences in each of these two venerable teacher’s perspectives on samatha and vipasyana by comparing their similar compassion and vows, their emphasis on the Three Learnings, and their common approaches to meditation, which both begin with Mindfulness of the Body. The perspectives these two venerable teachers took on cultivation were not fundamentally or essentially different, but only varied in terms of teaching style or emphasis. In other words, this is not a case of differences in principle regarding the true dharma, but of differences in the capacities of students.
In conclusion, although Pa-auk Sayadaw’s meditation methods originated in the cultural region of Southern Buddhism, and so take the path of liberation as essential, they do not completely depart from the methods of Northern Buddhism, but constitute the foundation of meditation and wisdom which is common to all three Vehicles. By relying on these methods, one can further strengthen the foundation of concentration and contemplation. Through this method one can enter the myriad Mahayana samadhis, which greatly benefit others, take Great Compassion as primary, allow entry into the profound Dharma Realm, and produce inconceivable liberation. |
|---|
| 目次 | 一、前言 175
二、佛教修行的三類菩提 176
（一）三種菩提 178
（二）菩薩願心之特質 180
（三）菩薩道修行道品 181
（四）出家菩薩與在家菩薩 183
三、兩位大德教學特質的同異 184
（一）教學之動機相同而目標不同 187
（二）對三增上學的重視相同而闡述不同 189
（三）禪觀所緣的同與不同 192
四、會歸「人間佛教」的無量三昧 195 |
|---|
| ISSN | 22241299 (P) |
|---|
| ヒット数 | 432 |
|---|
| 作成日 | 2020.06.11 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
