《妙法蓮華經•安樂行品》思想研究—以中國法華注釋家的詮釋為主

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Title:	《妙法蓮華經•安樂行品》思想研究—以中國法華注釋家的詮釋為主
Other Titles:	The Thought of the Chapter Named Comfortable Conduct in the Lotus Sutra : Focus on the Interpretations of Ancient Chinese Commentaries
Authors:	陳世佑(釋妙麟) Chen, Shih-you
Contributors:	宗教學研究所黃國清 Guo-qing Huang
Keywords:	窺基;吉藏;一乘;智顗;法雲;安樂行;道生;空觀;戒律 Chi-tsang;Chih-I;Fa-yun;Tao-sheng;Comfortable Conduct;Kuei-ji;precept;conptemplation of emptiness
Date:	2007
Issue Date:	2015-08-06 11:34:24 (UTC+8)
Abstract:	《妙法蓮華經》(下或簡稱《法華經》)，是初期大乘佛典中具有代表性的經典之一。此經呈現出繼承《小品般若波羅蜜經》大小乘對立的教義，又進一步發展出會聲聞歸一乘的融通思想。此經流傳的地域甚廣，在印度、尼泊爾、中亞等地，都曾有信奉此經的遺跡，在這些地方所留下了一些《法華經》梵文寫本或殘卷。此外，《法華經》中蘊含豐富深邃的義理，中國祖師已做過精闢的詮釋，後代佛教注釋家更積極地疏釋此經，另外，當代學者對其文獻與義理亦有詳密的考察。　　　《法華經•安樂行品》經文內容是給予有志實踐大乘佛法者修行上的指引與方法。空觀與忍辱是菩薩行者必須具備的深厚涵養；身、口、意三業的規範與修持，是修行者打好基礎的階段；誓願菩薩行的精神，是不忘卻要弘法度眾的誓願。所以，〈安樂行品〉指引我們如何行持菩薩道的具體方法，除了須具備空觀與忍辱的涵養外，還要以菩薩的深心立下誓願，在成就佛果後接引度眾。整部《法華經》內容蘊涵深度的義理，並具有濃厚的宗教情操與信仰，可謂修行實踐的良好指引。經文樸實地敘述菩薩行的實踐與利益眾生的事蹟，引導不同根器的眾生成就佛果，達成令一切眾生成佛的理想。　　　中國注釋《法華經》著名的祖師：道生、法雲、智顗、吉藏、窺基，對《法華經》作有細密的科判，可藉以窺見〈安樂行品〉的地位。道生《法華經疏》將〈安樂行品〉科判為「明三因為一因義」，〈安樂行品〉四行內容主要指引淺行菩薩具體的實踐。法雲《法華義記》將〈安樂行品〉科判為「開三顯一，以明因義」，主要的意義是在「攝退墮之人」，並教導他們「免危得安，離苦得樂」的方法，以堅定他們的信心。智顗《法華文句》判〈安樂行品〉在迹門，講述「乘乘之法」，即正式實踐一乘道的方法，所述的內容是到達一乘佛果的菩薩行法。吉藏《法華義疏》說明〈安樂行品〉的來意，令迴小向大的聲聞修持菩薩行，意指成就一乘之佛果。窺基將〈安樂行品〉定為「一乘行」。《法華玄贊》指出〈安樂行品〉為「所行之行」，意謂佛陀過去教導的地涌菩薩團體所實踐的弘經菩薩行就是四安樂行。　　Lotus of the True Doctrine Sutra (also known as Lotus Sutra) is one of the earlier Mahayana representative Buddhist sutras venerated as the quintessence of truth. Following on from the Astasahasrika of Prajnaparamita Sutra, the Lotus Sutra illustrated in greater extent the contrasting teachings of the two traditions - Mahayana and Theravada. It also elaborated on the thoughts of One Vehicle- Sravakas and Pratyeka-buddha. According to historical evidence, the sutra had been widely found in India, Nepal and Central Asia as a result of the propagation of Buddhism, in the forms of Sanskrit manuscripts and sutra remnants. The Lotus Sutra is not only abundant in Buddhist teaching but also profound in its meaning. Many Chinese Monastic and Buddhists Commentators in the past had made great effort to comprehend and accomplish a detailed commentary on the sutra. Chinese scholars had also examined the references and its core ideas in depth. 　　　The chapter, “Comfortable Conduct” in the Lotus Sutra, provides a guideline for Mahayana (great vehicle) practitioners. The practices of contemplating emptiness and endurance are the essential virtues for the practitioners cultivating the Bodhisattva path. It is also a fundamental practice to observe the body, speech and mind through mindful actions, words and thoughts. Bodhisattva practitioners also learn to make vow and liberate the sufferings of all sentient beings. Therefore, the “Comfortable Conduct” showed us the practical approach of cultivating the Bodhisattva path. It teaches us that we not only need to cultivate virtues of contemplating emptiness and practicing endurance, but also to continuously making the vow of relieving and guiding all sentient beings even after attaining the Buddha-hood. In summary, the Lotus Sutra provides great guidance for Buddhist practitioners, as it is profound in meaning and reflects the gracious spirit of the religion and belief. The sutra illustrated in simple examples the way to practice Bodhisattva path and benefiting sentient beings. It provides guidance to all sentient beings for whom wish to cultivate and attain final Buddha-hood. 　　　The importance of the chapter “Comfortable Conduct” in the Lotus Sutra is reflected by the fact that the eminent Chinese Monastic such as Tao-sheng, Fa-yun, Chih-i, Chi-tsang, Kuei-ji had placed great emphasis in writing its commentary. Tao-sheng’s commentary, Volumes of Lotus Sutra- “Comfortable Conduct”, construed the relationship between the three (vehicles) and one (vehicle). It primarily illustrated the way to cultivate Bodhisattva path. The commentary written by Fa-yun, Lotus Sutra- In Meanings of the Lotus sutra, used the verse “explaining the three (vehicles), revealing the one (vehicle); understanding the meaning and conditions” to expound its purpose in helping regressive people to rebuild their confidence and teaching them the way of obtaining happiness through cultivation. Chih-i creatively interpreted the Lotus Sutra, named The Abstruse Meaning of the Lotus Sutra on Buddha-hood attainment. He interpreted the “vehicles practice” was a way of practicing the one vehicle. He also made clear that the Bodhisattva practice was the way to attain the One Buddha-vehicle. In Annotations on the Meaning of the Lotus Sutra, Chi-tsang explained the purpose of “Comfortable Conduct” was to lead Pratyeka-buddhas (small vehicle practitioner) onto Bodhisattva (great vehicle) path, which is one of the ways for attaining One Buddha-vehicle. Kuei-ji defined the “Comfortable Conduct” as the practice of One Vehicle. Miao-fa-lian-hua-jing Xuan-zan- A Commentary on the Profound Meaning of the Lotus Sutra illustrated the never despised bodhisattvas had cultivated the teachings of Buddha with four comfortable conducts.
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