淨影慧遠《觀無量壽經義疏》研究

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Title:	淨影慧遠《觀無量壽經義疏》研究
Other Titles:	A Study of Chingying Huiyuan's Guan wujiang--shou ching i-shu
Authors:	陳佳均(釋覺徹) Chen, Jia-jiun
Contributors:	宗教學研究所釋依空 Yi-kung Shih
Keywords:	定善;十六行觀;九品階位;淨影慧遠;觀佛三昧;散善 the sixteen forms of meditation;Meditation on the Buddha a;goodness cultivated during normal life;goodness cultivated by meditation;Chingying Huiyuan;nine classes
Date:	2009
Issue Date:	2015-03-12 11:56:16 (UTC+8)
Abstract:	淨影慧遠（523－592）最早為《觀無量壽經》作疏，之後影響天台智顗與三論吉藏亦為其註疏，可見此疏的重要研究價值。本論文宗旨在研究慧遠《觀無量壽經義疏》之思想義涵，並彰顯慧遠《觀經疏》義理價值。　　　《觀無量壽經》為「觀佛三昧」禪觀經典之一。由罽賓來華畺良耶舍所傳譯，當時罽賓佛教風行，以「觀佛三昧」為主禪觀法門，此觀境經由時間流轉不變進行演變，其禪觀思想亦趨向多元化，因此「十六行觀」在這蘊釀期產生，共同目的皆由觀行達到除障滅罪效果。為掌握《觀無量壽經》整體架構及經文大義，採取慧遠對《觀無量壽經》所作科文分判，並比較智顗、吉藏其異同性，以利掌握三位祖師對《觀無量壽經》要旨。　　　慧遠認為《觀無量壽經》以「觀佛三昧」為宗淨土禪觀經典，並首開五要闡釋其宗趣。智顗主張「以心為宗，實相為體」，另外吉藏主張「以實相禪觀為宗」，在這三位隋代祖師中對《觀無量壽經》所明示旨趣，以慧遠最為契合經義。慧遠最早將「淨業三褔」、「十六行觀」，分成「散善」與「定善」進行論述分析，並將定善之「十六行觀」化分成依報觀、正報觀、他生觀，說明每一觀門之觀境，皆要繫心一處，使令內心達到了了分明，不令散失，獲得「觀佛三昧」。另外慧遠將散善之「九品」往生思想，則採取六門作分別，闡述九品生業上下階位。他認為「上輩」者為大乘根機，「中輩」者為小乘根機，「下輩」者為大乘始學根機。並說明犯五逆重罪，以及女人根缺者能往生淨土，須發菩提心、必生重悔，及修持「定善」與「散善」藉由「定善」定力，令罪消薄允許得生淨土。　　Chingying Hui-yuan（A.D. 523－592）was the first one who wrote the commentary of the Amitâyur-dhyâna-sûtra. His commentary influenced Chih-i's and Chi-tsang's commentaries of the same sutra. The thesis aims to explore the thoughts of Hui-yuan's Guan Wujiang-shou-ching-i-shu and to reveal the importance of this commentary.　　　 The Amitâyur-dhyâna-sûtra is one of the meditation sutras about ＂Meditation on the Buddha.＂ It was translated by Kālayaśas from Kophen (also called Gandhāra), where the major contemplation practice was to contemplate the characteristics marks of a Buddha. There, with the emergence of different contemplation practices, ＂the sixteen forms of meditation＂ in the Amitâyur-dhyâna-sûtra formed. The purpose of these contemplations is to purify all the past mistakes and harmful actions. To understand the frame and the major points of the Amitâyur-dhyâna-sûtra, Hui-yuan's set portion of this sutra is applied, and the differences and sameness among Hui-yuan, Chih-i, and Chi-tsang are found by comparison. Then, the three masters' thoughts on the Amitâyur-dhyâna-sûtra are shown and discussed.　　　 Hui-yuan referred to the Amitâyur-dhyâna-sûtra as the sutra about the meditation of pure land, which focuses on ＂Meditation on the Buddha.＂ He was the first one who used five main ideas to expound the sutra. Chih-i proposed ＂taking mind as the bone and Reality as the body,＂ and Chi-tsang advocated ＂Meditation on Reality.＂ Among the three masters in Sui Dynasty who explained the main ideas of the Amitâyur-dhyâna-sûtra, what Hui-yuan explained can conform to the meanings of the sutra most. Hui-yuan was the first one who classified ＂the three felicity of good karma＂ and ＂the sixteen forms of meditation＂ into two categories-＂goodness cultivated during normal life＂ and ＂goodness cultivated by meditation.＂ He divided ＂the sixteen forms of meditations＂ of ＂goodness cultivated by meditation＂ into the meditation of being the resultant person, the meditation of being dependent condition, and the meditation of being independent condition. He explained that making our mind clear and focusing on one point is necessary when we meditate. By this kind of meditation, we will achieve ＂Meditation on the Buddha.＂ In addition, Hui-yuan used six categories to classify and explain the nine classes of ＂goodness cultivated during normal life.＂ He declared that the upper three classes are the practitioners of the Mahayana Buddhism, the middle three ones are those who practice Hinayana Buddhism, the lower three ones are those who just begin to learn Mahayana Buddhism. Hui-yuan also figured out that those who commit the five deadly sins (pañcânantarya) and who are females as well as the disabled can gain rebirth in Pure Land if they generate bodhicitta, truly repent of all their past mistakes and harmful actions, and cultivate goodness during normal life or by meditation.
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