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兜率天與諸佛出世(上)=Tusita and the births of the Buddha |
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| 著者 |
郭忠生=Kuo, Chung-sheng
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| 掲載誌 |
正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
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| 巻号 | n.63 |
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| 出版年月日 | 2012.12.25 |
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| ページ | 5 - 189 |
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| 出版者 | 正觀雜誌社 |
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| 出版サイト |
http://www.tt034.org.tw/
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| 出版地 | 南投縣, 臺灣 [Nantou 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 | 作者為悲廣文教基金會董事 |
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| キーワード | 宇宙論=Cosmology; 三千大千世界=trichiliocosm; 賢劫諸佛=buddhas in the Fortunate Aeon; 佛土=Buddha-field; 彌勒=Maitreya; 兜率天壽=life-span in Tusita |
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| 抄録 | 依一般所說，最後身菩薩在下降人間成就佛果之前，都是住在兜率天。諸佛出世，可以從空間與時間觀察。
就空間而言，《阿含經》及《尼科耶》已經看到「三千大千世界」的教說，《瑜珈師地論》等論書進一步說「三千大千世界」一起成壞；「三千大千世界」的構成，最高只說到梵世(brahmoloka)，因此語可以僅指初禪天，也可廣及色界諸天，甚至兼即無色界天，所以「三千大千世界」的概念，蘊含了佛教宇宙論的多元思想，包括世間的結構，成住壞空的過程，人壽的增減等等。
「三千大千世界」是一佛土，也就是說出一位佛陀教化的自然場域，這延續了「一世無二佛」的經說，但佛陀的教化可以跨出其佛土，這也可以思考世界有邊無界的意義。
佛土的概念預示了「現在十方佛」的存在。「唯一佛說強調一切世界只有一位佛陀，應化無數，足以度化應機眾生，單從「十方有佛」，還不足以彰顯如《攝大乘論本》說的「同時無量圓；次第轉非理，故成有多佛」；強調菩薩行，可以有多數菩薩在不同的佛土城就，才是大乘佛教菩薩教理的指標。
就時間而言，《阿含經》及《尼科耶》已經開示未來無量諸佛的可能性，但經說的「賢劫」，就何所指，有不同的理解，後代出現「賢劫千佛」、「賢劫五百佛」的說法，甚至有人以賢劫諸佛就是「同時有多佛」。
彌勒是下一位要在人間出世的佛陀，這是佛教一致的傳說，而現在居住於兜率天的彌勒菩薩究竟何時下生，有三種脈絡來理解；一、世間成住壞空的循環；二、都率添壽；三、末法思想。
以《阿含經》及《尼科耶》所傳為本，都率天壽為人間五億七千六百萬年(576,000,000)，以此檢視漢譯佛典相關傳說，也只能如志磐所說的「佛所說義，不應有一，要是不主廳受機件有別，而議師今古措辭之不同也」。
Generally speaking, the last –life Bodhisattvas would stay in
the Tusita before they descend to the human realm and obtain
enlightenment (Buddha-hood). The births of the Buddhas can be
observed through the aspects of space and time.
From the aspect of space, the doctrine of the
tri-sahasra-mahā-sahasra-loka-dhātu (trichiliocosm)” can be
found in the early Buddhist texts. The Yogacarabhumi-sastra and
other texts further state that the world systems within
trichiliocosm shall be renovated and destructed altogether. The
highest realm of the trichiliocosm is said to be “brahmaloka”,
however, this word can be referred to as the first dhyāna realm,
or it can also go as broad as to include the whole Form Realms
and even the Formless Realm. Therefore, the concept of
trichiliocosm contains the diversity of Buddhist cosmology,
including the world structure, the process of renovation,
destruction and duration of both, the increase and decrease of
human life-span etc.
A trichiliocosm is a Buddha-field, domain of one Buddha’s
teaching career. This is in compliance with saying of the sutras;
yet, Buddha’s activity can extend beyond his field. This can also
lead to the reflection on the meaning of this world being finite
or infinite.
The concept of Buddha-field suggests that there are
Buddhas in ten directions. The doctrine of “one-Buddha-only”
emphasizes that there is only one Buddha throughout the world,
who can give teachings to countless sentient beings according to
their own potentials. Yet merely from the concept of “Buddhas in
ten directions” still is not enough to express what said the
Mahayanasajgraha: Innumerable sentient beings accomplish
their practices simultaneously, and births of Buddha should not
be only in a sequential order. the plurality of Buddha is affirmed.
The significance of bodhisattva doctrine in Mahayana should be
understood as emphasis on bodhisattva practice and there are
innumerable bodhisattvas simultaneously accomplished their
practices in different Buddha-field.
From the aspect of time, Early Buddhist texts confirms the
possibility of many Buddhas in the future. There are different
understandings on what the term “bhadrakalpa(auspicious eon)”
actually means. The concepts of Thousand Buddha of the
Bhadrakalpa” , and “Five hundred Buddha of Bhadrakalpa”
appeared in later times. Moreover, some opined that these
Buddhas of Bhadrakalpa can be seen as the at-the-same-time Buddhas.
According to the unanimous traditions of all the schools of
Buddhism, Maitreya is the Buddha next to Gautama Buddha.
There are three contexts to know the time Bodhisattva Maitreya,
now living in Tusita, will descend to the human realm: 1. cycle of
renovation, destruction of the world. 2. life-span of Tusita beings.
3. decline of Gautama Buddha’s dispensation.
Life-span of Tusita beings is equivalent to 576,000,000 of
human years according to early Buddhist texts, Chinese Buddhist
texts, however, saw a variety of traditions as to when Buddha
Maitreya will appear. We may see it same as what Chih-pan put:
“Discourse of Buddha is consistent, the seeming discrepanc |
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| ISSN | 16099575 (P) |
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| ヒット数 | 1406 |
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| 作成日 | 2013.04.19 |
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| 更新日期 | 2017.09.06 |
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