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http://nhuir.nhu.edu.tw/handle/987654321/19677
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| 題名: | 正德西方蓮社與諾那華藏精舍助念方法之探法 |
| 其他題名: | Research on approach of Buddhist chanting services of Cheng-Te and No-Na |
| 作者: | 張寶珠
Chang, Pao-chu |
| 貢獻者: | 生死學研究所
尤惠貞
Hui-chen Yu |
| 關鍵詞: | 助念方法;助念內容;助念時段;助念專用法物;死亡觀解
time slot of chanting services;way or approach of chanting services;concept of death;objects and instruments used in chanting services;contents of chanting services |
| 日期: | 2008 |
| 上傳時間: | 2015-03-19 11:46:23 (UTC+8) |
| 摘要: | 本研究旨在探討和對比「正德西方蓮社」與「諾那華藏精舍助念團」的助念方法，包括其所依據之根源和呈顯出的死亡觀解及意義。本研究以文獻探討、實際參與二者助念活動和一般性內容訪談作為研究方法。對於「助念方法」，本研究涵蓋了助念內容、助念時間和助念專用法物。 從二者助念方法的探索中，本研究發現其依據根源有些是來自經論義理，有些則是應客觀因素形成，並歸結成以下數點：一、根據經論義理，念誦彌陀佛號和六字大明咒皆可往生西方淨土極樂世界，念六字明咒還可選擇往生觀音毛孔中。就佛菩薩的本質而論，阿彌陀佛與觀世音菩薩是無二差別。又無論是往生西方極樂淨土或觀音毛孔中，都將常住於此，不再受六道輪迴之苦，直至修成證果，但前提是必須具備絕對的「信心」。二、僅管經論中記載著誦持六字大明咒、往生咒、大悲咒、尊勝咒、一切如來全身舍利咒等，都能仰仗佛菩薩的力量，淨除罪障惡業和排除冤親債主的干擾，正德與諾那仍以諷誦《地藏經》作為幫助亡者消除罪障的主要途徑。這是根植於地藏菩薩入獄救母的大孝精神，正適合中國人的孝道思想。三、二者著重的是臨終八至十二小時的助念，而且都只念佛不念經，因為依據經論記載，一句佛號或六字大明咒，皆俱攝大小諸乘經論教義，涵攝了佛菩薩之慈悲智慧與功德威力。四、除了念佛（或持咒）以外，二者亦強調「開導」為助念最重要的一環。二者開導文中對於中陰境相的敘述，多參考自《西藏度亡經》，但只籠統講述，非依照此經對中陰每天境相的詳盡記述，而且文中又只特別介紹西方淨土極樂世界。五、正德之出殯公祭助念內容和程序，原則上，參照於一般淨土宗暮時課誦的內容；諾那的中陰共修助念內容，則是出自於他們自己的編排。這種冗長的助念內容，更多是基於一種「慎終追遠」的精神體現，同時，也是基於一種「保障」的信念，即爭取機會幫助亡者盡可能往生佛國淨土或投生到善處。六、「八至十二小時不動身體」的觀念，是出自於弘一大師等人的主張，並非源自於佛教任何經論義理依據。中陰「七七四十九日」的說法，或受《地藏經》和《西藏度亡經》之記述影響為多。就數字上而言，「七七四十九」可能代表的是「滿數」或「無限」的意思。七、除了用咒語加持沙土是依據佛陀時代的作法，其餘陀羅尼被、咒輪貼紙、電子念佛機、西方三聖像和四色燈，都是因近代助念活動的興起，而依各助念團自行提倡使用的。另外，助念敲引磬則是源自於中國淨土宗高僧大德的論述記載，但各人對助念是否要敲法器的看法不一。 最後，經由二者助念方法的探討，本研究總結為以下：一、二者呈顯了漢藏傳佛教教義的融合，以及顯密修持法的糅合。這種獨特助念方法，主要是為了迎合本土盛行之彌陀信仰之風氣，讓社會人士容易接受。二、二者的助念呈顯出一種負有「教育」大眾的深層意義，而這種教育是潛移默化式的，包括啟發個人思考念佛與死亡的關連性、探討修行的目的和生命的意義、帶動社會人士正視死亡恐懼的問題，以及糾正一般人對助念的錯誤觀念。三、二者助念方法是建立於一般人憑著信心和願力即可幫助臨終者或亡者助念的見地上，也就是靠不一定有證量的人幫助臨終者或亡者助念，以輔助亡者和家屬渡過服喪時期。四、二者助念方法呈顯出相同的死亡觀解，即人斷氣後，會經驗八到十二小時之昇墮關鍵時刻。若錯過這往生西方淨土的關鍵機會，亡靈則便進入中陰過渡期，而且罪障惡業會隨著時間的增長而逐漸現前。二者並以西方淨土極樂世界作為生命最終的歸投處。雖然，二者提供了一張死後世界的藍圖，但這僅能是為一般人提供參考，以對死後的旅程有一種心理準備和寄託。實際上，佛教多有經論記載著虛空遍滿恆河沙數諸佛和其淨土，因此，本研究認為佛教的死亡因應法並非只有念佛往生一種選擇，而每個人死後的旅程和經歷也不一定是相同的。
The purpose of this research is to explore and compare the way of chanting services between the Chang-Te Western Lotus Society and the No-Na Hwa-Chang Chanting Group, which includes studying the foundation and the application of perspectives and meanings of death that their approach of chanting services is based upon. The methodology includes literature review, actual participation and general interviews. In regards to the details of approach taken by the two organizations in services provided, we specifically looked at their chanting contents and procedure, their timing and specific instruments and objects that they used. By studying the approach of chanting services provided by both organizations, the research found out that part of it originated from the tantra but other parts were modified due to influencing factors. It could be generalized as below:1.According to chronicle of the tantra, ones will reside in Western Pureland regardless of Amitabha or the Six Words Mantra (Om Mani Padme Hung) was being chanted. The latter even could reside in the pores of the skin of the GuanYin Bodhisattva’s body. There is no difference between essence of Buddha or bodhisattva. Again, either way, one could reside there forever without transmigration to the other six routes until one had achieved enlightenment with the prerequisite of faith or confidence.2.Cheng-Te and No-na chanted Ksitigarbha-Pranidhana Sutra even though it was clearly stated in the tantra that Six Words Mantra, one could rely on power of the Buddha and Bodhisattva to purify ones negativity and obscurations. This act is probably due to the will of the Ksitigarbha Bodhisattva rescuing his mother from hell and this spirit fits the Chinese filial piety.3.Both of organization emphasized on eight to twelve hours chanting services, only chanted Amitabha’s name but not other sutra because according to the tantra, a verse of Amitabha or Om Mani Padme Hung encompassed all theory of tantra as well as compassion, wisdom and power of the Buddha and Bodhisattva. 4.In addition to chanting, both organizations stress on “counseling”, which is also one of the most important part of chanting services. Their counseling contents would include the Bardo circumstances with reference to The Tibetan Book of the Dead. However the description was brief as compared to the book. Moreover, the idea of Western Pureland were introduced in the counseling.5.In public memorial ceremony (funeral procession), the contents of chanting services from Chang-Te, in principle, refers to the general night chanting contents of the pureland lineage. On the other hand, the Bardo chanting contents of Nona were compiled by themselves. This kind of copious chanting contents were very much an expression of remembering the dead. Furthermore, it is also an assurance for the passing soul to reach Western Pureland or at least could rebirth in higher and better realms. 6.The concept of “not touching the body for eight-to-twelve hours” comes from Master Hong-Yi which was based on their personal experience but not according to any chronicle from the tantra. However, the concept of “Forty-nine days of Bardo” often appear in general tantra. It could be influenced by Ksitigarbha-Pranidhana Sutra or Tibetan Book of the Dead. It could also came from the belief that number “seven” in numerology represents the meaning of “Full” or “Infinite”.7.Other than the empowerment of mantra on sands is according to the way of the epoch of the Buddha, others like the Dharani Cover, mantra stickers, electronic chanting machine, Three Western Pureland Saints and Four- colored Lights are being created for professional chanting services in this modern times and being widely used by different chanting groups. Beating of instrument is according to the Chinese pureland lineage but its usage in this context is quite debatable. Finally, after going in-depth into the ways of chanting services of Chang-Te and No-Na, it is concluded that:1.Their ways of chanting services demonstrated fusion of Han (Chinese Mahayana) and Tibetan Buddhism theory and practices. This unique way of chanting service was mainly catered to the locals, strongly influenced by Amitabha lineage.2.Their approach of chanting services held deeper meaning in “educating” the public, which will influence them unobtrusively and imperceptibly. These include to enlighten someone to consider the relationship between chanting practices and death, to search the purpose of dharma practice and the meaning of life. Besides, it creates social awareness on the matter of fear of death as well as to address misconception of the general public on Buddhist chanting services.3.The basis of their chanting services was built upon the faith and will power of lay person assisting another lay person’s soul to transcend through chanting. It is empowering and not solely relying upon the enlightened one to serve the purpose.4.Both organizations had similar concept of death. Once person died, he or she would experience “eight-to-twelve hours” critical moments. If the dead misses the golden window to “ascend” to Western Pureland, he or she will experience the coming Bardo period, obscuration and negativities will follow him/her and will take form with time. Both of them identified the Western Pureland as final destiny of life after death. Even though both of them were able to show a map of world of life after death, it should only be a reference, in order to help the lay person to be mentality prepared on journey of life after death. Since there were different views which were recorded in many tantra regarding the universe or pureland, one would not have to rely upon chanting services to transcend and journey of life after death would not possibly be the same. |
| 顯示於類別: | [生死學系(生死學系碩士班,哲學與生命教育碩士班)] 博碩士論文-生死學系碩士班
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