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印順對《法華經》詮釋的觀點 ── 兼與其他重要註釋家的比較=Yin Shun's Viewpoints in the Interpretation of Lotus Sutra : Also a Comparison with Other Important Interpreters |
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| 著者 |
邱敏捷 (著)=Chiu, Min-chieh (au.)
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| 掲載誌 |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
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| 巻号 | n.17 |
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| 出版年月日 | 2012.03.01 |
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| ページ | 59 - 92 |
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| 出版者 | 玄奘大學 |
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| 出版サイト |
http://ird.hcu.edu.tw/front/bin/home.phtml
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| 出版地 | 新竹市, 臺灣 [Hsinchu shih, 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 | 作者為國立台南大學國語文學系教=Professor, Department of Chinese Language and Literature, National University of Tainan |
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| キーワード | 印順=Yin Shun; 《法華經》=Lotus Sutra; 法雲=Fa Yun; 智顗=Zhi Yi; 吉藏=Ji Zang; 窺基=Kui Ji; 戒環=Jie Huan |
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| 抄録 | 印順是近現代台灣以大量佛教思想著作流傳在僧俗之間的佛學泰斗。他對《法華經》思想之關注，主要在〈方便品第二〉：「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。」〈五百弟子受記品第八〉之「繫珠喻」；〈提婆達多品第十二〉中龍女之「現身成佛」；〈藥王菩薩本事品第二十三〉藥王菩薩本事之「燃身供佛」等。這些經文內容關涉到佛性為何，如何成佛，成佛的歷程，女人可否成佛，以及燃身供佛在修行中的意義等問題，值得探究。本文條理印順對《法華經》詮釋的觀點，兼與梁．法雲《妙法蓮華經義記》；隋．智顗《妙法蓮華經文句》與《妙法蓮華經玄義》；隋．吉藏《法華玄論》、《法華遊意》與《法華義疏》；唐．窺基《法華經玄贊》；宋．戒環《法華經要解》等作比較。印順所謂「佛性」有「理佛性」與「行佛性」。「中觀義」之「理佛性」，指一切法是從本以來無自性，本性空寂；「行佛性」，依修習發心而成為成佛的因性；故「佛種從緣起」指的是「行佛性」。智顗受《涅槃經》之影響，提出三因佛性，以「正因佛性」為「佛性本有」；吉藏傾向「佛性本有」；窺基以唯識宗三性解佛性，以佛性為「圓成實性」。印順等人對於「繫珠喻」之「珠」的詮解，概主張是過去所發之「菩提心」，為無價之寶，乃一乘實相，真如智寶。龍女之「現身成佛」有其意義，印順從「道器平等觀」闡發龍女現身成佛乃「方便」說，修道成佛有其歷程，非一蹴可幾。智顗以龍女「圓初發心住位」而成佛。吉藏以為，龍女成佛有速疾力，為一生補處發心，謂第十地。窺基以為，龍女或一生補處發心而成佛。戒環則以為佛可速成，且不拘於男女、老少或異類。在「燃身供佛」觀點上，印順等人皆側重於燒身是「苦行」的宗教行為，唯智顗認為「真法供養」，在於對「空慧」的體證。由此可見歷代重要註釋家對《法華經》詮釋之異同。
Yin Shun is a leading authority of Buddhist studies with abundant masterpieces of Buddhist thinking handed down to the monks and secular people in modern Taiwan. His concern for the thinking of Lotus Sutra is mainly presented in Convenience Lesson No. 2, ”Since the happiness and intelligence of the various Buddhas are sufficient, it is known that all the phenomena are unchanged and empty, and it is also understood that the seeds of Buddhism are out of fate. Therefore, Buddhist doctrine is the only Buddhist vehicle,” ”Bead Connection Metaphor” of 500 Disciples Record Lesson No. 8, ”Appeared to Become Buddha” of the Dragon Daughter in Devadatta Lesson No. 12, and ”Burning Body as an Offer to Buddha” of Medicine King Bodhisattva's Story in Medicine King Bodhisattva's Story Lesson No. 23. The contents of these doctrines involve what the Buddhist nature is, how to become a Buddha, the process of becoming a Buddha, whether a woman can become a Buddha, and the meaning of Burning Body as an Offer to Buddha during practicing Buddhist rules. All these issues are needed to be further explored.The paper clarifies Yin Shun's viewpoints in his interpretation of Lotus Sutra, and compares his viewpoints to Fa Yun's Lotus Sutra Meanings Record in Liang Dynasty, Zhi Yi's Lotus Sutra Texts and Lotus Sutra Meanings in Sui Dynasty, Ji Zang's Lotus Sutra Discussion, Lotus Sutra Floating Meanings and Lotus Sutra Interpretations in Sui Dynasty, Kui Ji'sPraise to Lotus Sutra in Tang Dynasty, and Jie Huan's Important Interpretations of Lotus Sutra in Song Dynasty. The so-called ”Buddhist nature” is divided into ”understanding of Buddhist nature” and ”exercising of Buddhist nature.” According to Zhongguan Meanings, ”understanding of Buddhist nature” refers that all rules originally have no nature themselves, and their nature is emptiness. As to ”exercising of Buddhist nature,” it is a nature leading to one's being a Buddha after practicing Buddhist scriptures and bearing them in mind. Therefore, for ”the origin of Buddhism being cause,” it refers to ”exercising of Buddhist nature.” As influenced by Nirvana sutra, Zhi Yi proposed three Buddhist-nature causes, and took ”positive Buddhist-nature cause” as the ”original existence of Buddhist nature.” Ji Zang inclined to ”original existence of Buddhist nature.” Kui Ji took the three natures of Master Wei-Shi to explain Buddhist nature, and considered Buddhist nature as ”a circular appearance with solid nature.” Towards the interpretation of ”bead” in ”Bead Connection Metaphor,” YinShun and his followers all suggested that the ”Bodhi heart” developed in the past was a priceless treasure, which was a real fact being as real as an intelligent treasure. ”Appeared to Become Buddha” of Dragon Daughter has its meaning. From ”Viewpoint on Equality of Daoist Instruments,” Yin Shun elucidated that Dragon Daughter's appearance to become Buddha was a ”convenient” saying. The process of cultivating oneself to become Buddha took a very long period of time, instead of being made overnight. Zhi Yi took Dragon Daughter's ”Original Development and Stay in the Heart” to become Buddha. Ji Zang thought that Dragon Daughter became a Buddha extremely rapidly because she supplemented herself and develo |
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| 目次 | 一、前言 64
二、「佛種從緣起」與「繫珠喻」之觀點 67
（一）印順
（二）梁‧法雲
（三）隋‧智顗
（四）隋‧吉藏
（五）唐‧窺基
（六）宋‧戒環
三、龍女「現身成佛」之觀點 79
（一）印順
（二）梁‧法雲
（三）隋‧智顗
（四）隋‧吉藏
（五）唐‧窺基
（六）宋‧戒環
四、「燃身供佛」之意義 86
（一）印順
（二）梁‧法雲
（三）隋‧智顗
（四）隋‧吉藏
（五）唐‧窺基
（六）宋‧戒環
五、結語 89 |
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| ISSN | 18133649 (P) |
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| DOI | 10.29955/HCJBS.201203.0003 |
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| ヒット数 | 779 |
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| 作成日 | 2013.07.24 |
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| 更新日期 | 2020.10.05 |
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