安身立命之道—《了凡四訓》之義蘊與生命實踐

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Title:	安身立命之道—《了凡四訓》之義蘊與生命實踐
Other Titles:	The way of resting and securing the being and establishing the inner heavenly life:the meaning, implication and life practice of Liao-fan's four admonitions
Authors:	楊均尊 Yang, Chun-tsun
Contributors:	生死學研究所尤惠貞 Huey-jen You
Keywords:	了凡;了凡四訓;生命實踐;安身立命;袁黃 Life practice;Liao-fan's Four Admonitions;Liao-fan;Yuan Huang;An Shen Li Ming
Date:	2006
Issue Date:	2015-08-04 09:55:58 (UTC+8)
Abstract:	自我們誕生在這地球上，就必須走這一段無法回頭的人生路。人生的道路該如何走？要怎麼走才是無忝所生，不枉此生？面對「世間無常，國土危脆，四大苦空，五陰無我，生滅變異，虛偽無主」的存在環境，身體與心靈將何所安置？許多無法確定的事，未來可能遭遇到的困厄，自己或身邊的人可能隨時發生的生命終結，以及自己對於自己，對於社會、人生的期許和希望，因為環境的變化和嚴峻而覺得無力與失望。但是現實既然如此，環境也沒有改變，生命生活仍然要繼續，我們還是要找出可以安身立命的方法，積極勇敢的面對人生。　　　明朝進士袁黃(1533-1606)曾撰寫四篇文章教誡子弟，後人將之集結合刊成為《了凡四訓》。本論文之研究在於藉由詮釋「安身立命」的義涵，進一步掘發《了凡四訓》中符合「安身立命」義涵的義蘊，以及其「安身立命」生命實踐的內容。其研究結果如下：　　　一、「安身」是保持與守護人之整體處於清靜晏然的狀態。「立命」則是力行生命實踐，學習與效法聖賢和君子之行誼，以彰顯與挺立存在之生命，進而建立一個廣闊沒有限制，且與天地同流、同參化育之無限生命。「安身立命」的義涵則是結合「安身」與「立命」，先安身，而後立命，然後再安身，再立命，持續不間斷地進行下去，直到可以臻至與天地同流同參之聖者之境，超克人生自然生命之限制、困境與痛苦。　　　二、依此「安身立命」之義涵，掘發《了凡四訓》中所蘊含安身立命之道的義蘊，乃「命由我作，福自己求」，「改過向善，近福遠禍」，「積德行善，厚植福因」，以及「虛懷若谷，惟謙受福」，並進一步詮釋與分析《了凡四訓》之內容，提出其符合「安身立命」義涵之生命實踐的內容重點為「持經誦咒，心念清靜無雜」，「積極改過，持續改過」，「行善積德，記錄功過」，和「虛懷若谷，平安幸福」。　　Since we were born on this earth, we started to walk the life way which has no turning back. How to walk the way of life? Furthermore, how to walk it without bring shame to our parents and without regrets? When facing an environment which is impermanence, ever-changing and disorder, how to secure and rest our body, mind and soul? A lot of uncertainties, struggles or problems which we may encounter in the future, the sudden death to our lives or to people who are around us, the hopes and expectations to ourselves, to society and to life; all of these come along with the changing of environment which makes us become hopeless or depressed.　Although the reality is as such, environment is changeable as it is; we still need to continue our life and be optimistic to take challenges of life by finding a way of securing and resting our beings and establishing our inner heavenly life. 　　　Yuan Huang(1533-1606), the scholar of Ming dynasty, had written four articles to admonish his son, then descendants put them into one collection and call it ＂Liao-Fan's Four Admonitions＂. The research of this thesis is by interpreting the definition of securing and resting the being and establishing the inner heavenly life(＂An Shen Li Ming＂安身立命) to further discovering the meaning, implication and life practice of it out of Liao-Fan’s Four Admonitions. The results are as follows:　　　1. Securing and resting the being(＂An Shen＂安身) is to maintain and guard the body, mind and soul as a whole in a status of calm and peace. Establishing the inner heavenly life(＂Li Ming＂立命) is to do one's best for life practice, learn from sages and emulate on their noble character and integrity, to manifest the life of being, and then to establish the life which is unlimited and as broad as heaven and earth. The meaning of ＂An Shen Li Ming＂ is to combine ＂An Shen＂ and ＂Li Ming＂, first An Shen, then Li Ming, then An Shen again and Li Ming again, continue doing so till we reach the ultimate level as the sages in the unlimited heaven and earth. By the time, we will be above all the boundaries, pains and struggles of life.　　　2. Based on the meaning of ＂An Shen Li Ming＂, the meaning and implication of Liao-Fan's Four Admonitions are (1).Destiny were created by oneself and bliss were sought by oneself too. (2).By correcting faults and inclining to goodness, we can be close to bliss and away from misfortune. (3).Practicing kindness and goodness and accumulating good works will be the cause of bliss and increasing the chances of obtaining it. (4).Only as humble as the mountain valley, it is possible to receive bliss. Further interpreting and analyzing the content of Liao-Fan's Four Admonitions, the important points which get along with the meaning, implication and life practice of ＂An Shen Li Ming＂ are: (1).Reading and chanting scriptures will keep mind quiet and at peace. (2).Correcting faults actively and constantly. (3).Practicing kindness and goodness, accumulating good works and recording all good and bad works had been done. (4).As humble as the mountain valley, so to have bliss and peace in life.
Appears in Collections:	[Department of Life-and-Death Studies] Disserations and Theses(M. A. Program in Life-and-Death Studies)

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