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善導三心釋之研究=The Study of "Exegesis of Threefold mind" of Shan-tao |
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| 著者 |
林炯靈 (著)=Lin, Jiong-ling (au.)
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| 出版年月日 | 2003 |
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| 出版者 | 華梵大學=Hua Fan University |
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| 出版サイト |
http://www.hfu.edu.tw
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| 出版地 | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 華梵大學 |
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| 学部・学科名 | 東方人文思想研究所 |
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| 指導教官 | 賴賢宗 |
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| 卒業年 | 90 |
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| キーワード | 三心; 善導大師; 佛性=Buddha Nature; 如來藏=Tathagata-garbha; 淨土宗=Pure Land Buddhism=Shin Buddhsim |
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| 抄録 | 唐淨土教祖師善導 (613~681) 在《般舟讚》. 《往生禮讚》. 《觀經疏》裏說到三心，其中以《觀經疏》的「三心釋」最具創造性，是善導淨土教學的核心.三心是「至誠心. 深心和迴向發願心」，它來自《觀無量壽佛經》的內容，而善導大大地加上自己的解釋. 善導「三心釋」的形成是來自淨土經典，及曇鸞. 道綽的淨土教學，還可能受到其他宗派的影響.
善導「三心釋」中的三心，是可互具的. 三心的互具，意謂著三心一體也相繼出現. 善導對法然. 親鸞都有很大影響，這也存在日本淨土宗. 真宗等的諸位祖師思想裏. 法然. 親鸞. 證空. 良忠，都有「互具」「一體」的思考. 當「一體」內涵出現時，便可解釋善導強調阿彌陀佛本願力及稱名的意義，同時解釋了「一向專念」與「惡人正機」背後的意涵，它是真如佛性.
真如佛性的三心之體，說明善導的信行與往生觀，善導的信阿彌陀佛的本願力. 行一向專念，往生入無為涅槃界，這些都是果位真如佛性的內涵. 善導「三心釋」說的「信」，可和如來藏與唯識交涉的「信之三義」和「三種佛性」比對，其結構相同. 這意味淨土教與如來藏關係很深.
另外，善導對宋代元照，也具相當程度影響，這將在本文中討論.
[摘要]
Shan-tao (613~681),the patriarch of Pure Land Buddhism in China in Tang Dynasty,who had mentioned "threefold mind "in the works of(Pan-chou san-mei tsan ),(Wang-sheng li-tsan) and(Kuan-ching shu). " Threefold mind":
(i) " A most sincere mind",
(ii)" A deep mind" and
(iii) "The vow for rebirth" is the most creative theory in these works, it is also the center of his doctrine.
Shan-tao's "The exegesis of Threefold mind" originates from contents of (Amitayur-dhyana-sutra) i.e.(Kuan wu-liang-shou-Fo ching). As regard to Threefold mind，Shan-tao has added his own explanation to it greatly. "The exegesis of Threefold mind" of Shan-tao cames from Pure Land-sutra and from Pure Land doctrines of T'ang-luan and Tao-ch'o. Furthermore it probably had impacted by other schools.
In the meaning of threefold mind，one mind is able to comprise other two which meaning had hidden in Shan-tao's "The exegesis of Threefold mind". If the topic that any one mind comprises other two is established，then three mind will become one substance (Ti).
That also stated in Pure Land School in China and Jodo Shinshu in Japan，because of Honen and Shinran had influenced from Shan-tao. The ideals of "one mind comprise other two"and "three minds have one subtance" had been existed in the thought of Honen，Shinran，Shoku，Ryochu，etc. When the theory of the one substance appears in their thought，they emphasize this Theory existed already in the Shan-tao's explanation about The Vows of Buddeha Amita and Utterance of Amita's Name by Shan-tao.
It also offer the exeplanation for " Itsu-kou-sen-nen " and " Aku-nin-sei-ki " emphasized by Honen and Shinran. This subdtance is (Suchness of Buddha nature).
The Theory of one substance of Threefold mind of Suchness of Buddha nature in Japanese contains
(i) Faith,
(ii) Practice
(iii) Conception of Rebirth to Pure Land of Shan-Tao. The "Faith" is doubtless for the vows of Buddha Amita.
The "Practice" is Uttering Amita's Name Continuously. The "Rebirth" to Pure Land is entering into the realm of nirvana i.e.uncompounded (asamskrta).These three are the content of friution of perfect Buddha nature.
"The exegesis of Threefold mind" of Shan-tao could also has a comparision with "The three meanings of Faith" and "The three conditions of Buddha nature" in schools of Vijbaptimatra and Tathagata-garbha. They have identical structure.
This means there is a close relation between Tathagata-garbha theory and Pure Land School on this topic.
Furthermore，The Pure Land doctrines of Shan-tao had influenced on Yuan-chao in Song Dynasty，I tackle this topic also.
論文 |
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| 目次 | ● 第一章 導論
● 第二章 善導的三心釋的淵源
1. 善導的生平. 著作介紹
2.《無量壽經》. 《觀經》的三心
3. 曇鸞. 道綽的三不三信
4.三心釋的文獻分析
a. 《觀念法門》之三心
b. 《往生禮讚》與《觀經疏》之三心
● 第三章 各流派的三心互具說
1. 諸經論所說的三心：
2. 善導的三心釋與中日諸師
3. 各流派初步的三心各別定義：
4. 各流派的三心分類和整體定義：
5. 各流派的三心互具觀：
a. 法然
b. 鎮西流
c. 真宗
● 第四章 各流派的三心一體說：
1. 善導對法然. 親鸞之影響
2. 法然的名號即體
3. 鎮西流良忠的行體在彌陀
4. 真宗親鸞的他力一心即體
5. 西山證空的機法一體. 三尊一體
● 第五章三心與善導的信行
1. 善導的信
2. 善導的行
3. 善導的往生觀
4. 善導與元照律師
5. 如來藏與唯識交涉中的「信之三義」與「三種佛性」和善導的「三心釋」
● 第六章 結論
● 參考書目
● 附錄 |
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| ヒット数 | 465 |
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| 作成日 | 2003.11.21
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| 更新日期 | 2015.06.12 |
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