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論中國早期天台禪法中之四念處－由《念處經》到《諸法無諍三昧法門》的比較研究=On Si Nianchu (四念處, catvari-smrty-upasthanani) in Early Tiantai Meditation-A Comparative Study of Huisi's Zhufa wuzheng sanme famen and the Texts Quoted by Huisi |
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| 著者 |
王晴薇 (著)=Wang, Ching-wei (au.)
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| 掲載誌 |
漢學研究集刊=Han Hsueh Yen Chiu Chi K'An
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| 巻号 | n.02 |
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| 出版年月日 | 2006.06 |
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| ページ | 19 - 38 |
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| 出版者 | 國立雲林科技大學漢學資料整理研究所 |
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| 出版サイト |
https://ghc.yuntech.edu.tw/front/Academic_Achiev/Sinology_Resear/link.php?ID=eXVudGVjaF9naGMmU2lub2xvZ3lfUmVzZWFy
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| 出版地 | 雲林縣, 臺灣 [Yunlin 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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| ノート | 1、本文曾口頭發表於民國九十四年十月於華梵大學舉辦之「第六屆天台宗國際學術研討會」。
2、王晴薇，國立雲林科技大學漢學資料整理研究所助理教授。 |
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| キーワード | 四念處=Si Nianchu Four Mindfulness; 念處經; 慧思=Huisi; 諸法無諍三昧=Zhufa wuzheng sanmei |
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| 抄録 | 「四念處」為梵語catvari-smrty-upasthanani之漢譯名稱，此一修法之其他漢譯譯名為：四念住、四意止、四止念、四念、或身受心法。「四念處」修法指將心念集中於身、受、心、法四個所緣，來捨離煩惱之禪修法門。
本文透過《中阿含》第98經（《念處經》）、南傳《大念處經》、《摩訶般若波羅蜜經》〈廣乘品第十九〉亦即〈四念處品〉、《大智度論》〈釋四念處品第十九〉來與慧思《諸法無諍三昧法門》進行比較研究，期能釐清「早期天台祖師如何在他們的著作中理解和承接「四念處」？」及「佛教在傳入中國之後，中國佛教修行者所接觸到之大乘經論中，對「四念處」之討論及發揮為何？」等問題，並期能為早期中國佛教禪修之本質之解析，提出一些新的觀點。
Si Nianchu (四念處) is the Chinese translation of catvari-smrty-upasthanani, the Sanskrit term meaning ”Four Mindfulness” or ”the Four Foundations of Mindfulness.” Other Chinese renditions of this term include Si Nianzhu (四念住), Si Yizhi (四意止), Si Zhinian(四止念), Sinian (四念) or Shenshou xinfa(身受心法). Si Nianchu refers to the concentration of mind on four objects: the body, perception, thoughts, and dharma.
In this paper, I will try to depict how the Si Nianchu was understood in China from the late Fourth century to early Sixth century through a comparative reading of several sutras, one waastra and a Tiantai treatise dealing with the topic of Four Mindfulness. The texts chosen for this comparative reading include the 98(superscript th) sutra or Nianchu Jing (念處經) in the Chung Ahan Jing (中阿含the Chinese translation of Madhyamagama), a modern Chinese translation of the Pali Maha-satipatthana-sutta (Digha-Nikaya, No. 22), chapter 19 of Kumarjiva's Pabcavijwatisahasrika, the scroll 48 of the translation of the Mahaprajbaparamitawaastra by Kumarjiva, and Huisi's Zhufa wuzheng sanmei famen (Taisho Vol. 46, No. 1923).
The questions that I had in mind while reading these texts comparatively are: (1.) How was the ”Four Mindfulness” rendered and understood by Chinese Buddhists, in from the 4(superscript th) to 6(superscript th) century? How did Tiantai master Huisi understood it? (2.) How did Huisi elaborate the ”Four Mindfulness” in his own work? It is hoped that through an investigation of these texts, and my attempt to answer the above questions, a new perspective can be provided for the understanding of the nature of Buddhist meditation in early Chinese Buddhism. |
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| 目次 | 摘要 19
前言：問題之提出 20
一、早期中國禪修史中之「四念處」 20
二、研究方法與範圍 21
三、南傳《大念處經》、《大智度論》及慧思《諸法無諍三昧》之比較研究 23
(一)《中阿含‧念處經》、南傳《大念處經》與《摩訶般若波羅‧蜜經‧廣乘品十九》之比較 23
(二)由《摩訶般若波羅蜜經廣乘品第十九》到《大智度論第十九》 27
(三)《大智度論》與《諸法無諍三昧法門》 28
結論 37
Abstract 38 |
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| ISSN | 18194427 (P) |
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| DOI | 10.7045/YJCS.200606.0019 |
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| ヒット数 | 362 |
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| 作成日 | 2022.10.28 |
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| 更新日期 | 2022.11.11 |
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