作者為真理大學宗教文化與組織管理學系副教授=As so cia te Pro fe s sor, Department of Religious Culture and Organization Management, Aletheia University
關鍵詞
圓教=Perfect-teaching; 三種止觀=Three kinds of Samadhi and Contemplation; 一心三觀=Threefold Contemplation in One Single Mind; 法華三昧=Dharma Lotus Samadhi; 隨自意=Pursuing Your Mind Samadhi; 三昧
T’ien-t’ai Buddhism is one of major schools of Chinese Buddhism. Its “Perfect-teaching” (圓教) is specially marvelous, so academic and religious circles always pay much attention to it. But there are some important divergent interpretations of practice’s ways of Perfect-teaching. It is why I did this research. This paper consists of five chapters. Chapter one expresses the motive and aim of research of this paper. Chapter two introduces the summary of contemporary researches for T’ien-t’ai Buddhism, especially practice’s ways of “Perfect-teaching”. Generally speaking, most of the researches are explanations according to the scriptures of T’ien-t’ai Buddhism. There are few discussions of subjects of debate. About practice’s ways of Perfect-teaching, some scholars interpreted them to be suitable for general people, different from Zhi-yi’s (智顗) declaration that they are suitable only for bodhisattva of best “practice root” (根機). Chapter three induces different interpretations of “Contemplation Ways of Perfect-teaching of T’ien-t’ai Buddhism. To sum up, there are six contentions of different interpretation. a. “Three Kinds of Contemplation” (三種止觀) all belong to Perfect-teaching. All human beings are the “practice root” of Perfect-teaching. b. “Threefold Contemplation in One Single Mind” (一心三觀) can be done easily in daily life by general people. c. Practicing “Dharma Lotus Samadhi” (法華三昧) can be the same as “Threefold Contemplation in One Single Mind”. And it is suitable for everyone to do. d. “Pursuing Your Mind Samadhi” (隨自意三昧) can be done in daily life by general people. e. One can practice “Threefold Contemplation in One Single Mind” or “Aware Mind Samadhi” ( 覺意三昧) by the way of “Breathing Meditation” (持息念Anapana-Smrti). Chapter four reviews those interpretations introduced in chapter three. After researching I disagree with the interpretations above. My conclusions are as follows: a. It’s not all of “Three Kinds of Contemplation” belong to Perfect-teaching. And it’s not all human beings are the “practice root” of Perfect-teaching either. b. “Threefold Contemplation in One Single Mind” (一心三觀) is not suitable for general people. Those interpretations made by scholars are not really what “Threefold Contemplation in One Single Mind” means. They just mean “Contemplation of Emptiness” ( 空觀) or “Separate Threefold Contemplation” ( 別相三觀). c. The interpretation of declaring that practicing “Dharma Lotus Samadhi” can be the same as “Threefold Contemplation in One Single Mind” and it is suitable for everyone is not enough. d. “Pursuing Your Mind Samadhi” is not suitable for general people. e. Developing “Breathing Meditation” to become “Threefold Contemplation in One Single Mind” or “Aware Mind Samadhi” is a constructive idea, but it is not fulfilled yet. Chapter five is conclusion of this paper. In conclusion, the popularization of practice’s ways of “Perfect-teaching” still hasn’t succeeded.
