星雲大師對太虛法師人間佛教思想的開展—以二者的《金剛經》詮釋為脈絡

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題名:	星雲大師對太虛法師人間佛教思想的開展—以二者的《金剛經》詮釋為脈絡
其他題名:	Master Xingyun's Development of Master Taixu's Human Buddhism--Take the interpretation of the “Diamond Sutra” of the two as the context
作者:	陳玫玲 Chen, Mei-Ling
貢獻者:	開南大學 Kainan University
關鍵詞:	太虛大師;星雲大師;人間佛教;金剛經;詮釋 Master Taixu;Master Xingyun(Master Hsing Yun);Humanistic Buddhism;Diamond Sutra;Interpretation
日期:	2021-06-01
上傳時間:	2021-12-16 10:46:51 (UTC+8)
出版者:	南華大學文學系
摘要:	太虛大師從「心」一遇外境生起之動念而提出修養功夫在「念佛」：「倘能獲得金剛般若，心佛無二，念佛念心，是心是佛，並無能念之人，亦無所念之佛，念念無念，自他圓融，並無眾生亦無有佛，即是往生極樂世界，即是阿彌陀佛矣。」世人一遇違緣，即心生怨念頻生障礙。因此，若能獲得金剛般若，心佛合一，念佛即是念心，心即是佛。星雲大師進一步解釋其深意：「《金剛經》討論「云何應住」、「云何降伏其心」的問題，不是要我們拿出心來降伏、來安住，經文明示我們應滅度無量無邊的眾生，不論眾生是以何種方式存在，皆應令其入無餘涅槃；但滅度眾生後，心中則不應執著自己有度生的作為、實際有眾生得度。」從般若智慧來深化、擴展的慈悲，所顯現的不居功、不執著的態度，才是真正圓滿的大慈大悲。如此，若能了知「空有不二」的般若妙義，還有什麼妄心要降伏？還有個什麼真心的住處呢？顯見，兩位大師對《金剛經》的解意呈現兩條脈絡，一太虛大師淺釋深刻經義，二星雲大師展現佛法實踐性，具體化及生活化。太虛大師從「心無所住」來破除「相」的執念。堅持學理教義才能達到圓滿智慧。想要辨認事情的真相則須經耆宿大師的講解開示。後之星雲大師在此基礎上，全然站在般若的「體」性為出發點，對應於生活行住坐臥為妙用，以般若為修行目標。依從般若正「知」見，行持之「相」見，達到究竟圓滿境界。打破本來是無法互相通達的世俗諦和勝義諦的界限，把人間變成淨土，一體圓融。從關心現實人生，活用佛法，投入生活，體現「人間佛法」真實現代性。 Finding that the outer world always influences the “mind,” Master Taixu proposed that “Nianfo (the recollection of the Buddha)” is the primary method of training. If people can attain the Diamond Sutra prajna (wisdom), their minds will be equivalent to Buddha. Reciting Buddha equals reciting one's mind. There is no difference between the mind and Buddha. There is no one to be recited, and there is no Buddha to be recalled. When there are no limits to the recitation of Buddha, one will obtain self-consistent. Thus there is no sattva (all living beings) and no Buhhda. It means that one can get to the Rebirth bliss, and that is precisely Amitabha in mind. People who encounter difficulties always vent their anger, and that causes mental disorders. Therefore, obtaining the Diamond Sutra prajna means getting the reunion of the mind and Buddha. Reciting Buddha is reciting the mind. The mind is Buddha. Master Xingyun explained further the meaning. The Diamond Sutra discusses “what forms to live with” and “how to overcome the mental problems.” It does not mean that we force ourselves to overcome the obstacles and live in any form of the mind. The Sutra expresses that we should lead the uncountable numbers of living beings to the extinction of reincarnation. Whether all living beings exist in what form, they should be led to Nirvana. After leading them to Nirvana, we should not be conscious of any actions and any living creatures. It shows the kindness coming from the Diamond Sutra and the attitude without taking credit and clinging to anything. It is the real Infinite Mercy. This way, if someone realizes the true meaning of the “nonduality of emptiness and existence,” there is nothing to be overcome and nowhere to live in mind. Obviously, there are two kinds of contexts shown in the interpretation of the Diamond Sutra by the two masters. Master Taixu explained profound theories in simple teachings. On the other hand, Master Xingyun revealed the practice of Dharma, which means concretization and training as living. Master Taixu dispelled the thinking of attaching to the forms by explaining “nowhere to live.” He insisted that theories and doctrines help achieve the perfect wisdom. People should be lectured and taught by venerated elders or masters to understand the truth. Later, Master Xingyun take this theory as the foundation. His concept started from the “practice.” The practice cleverly fits all the living actions: walking, standing, sitting, lying, and takes the prajna as training goals. Following the prajna to correct the “thinking” and practice the training “form” help reach the state of ultimate perfection. It breaks down the barriers between the meaning and training of Dharma, transfers the real world to Pure Land, and getting all to a harmonic reunion. From caring about real life, applying the Dharma flexibly, devoting oneself to life, his interpretation teaches people to perform the actual “Humanistic Buddhism” in modern life.
關聯:	文學新鑰 33期
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