摩訶迦葉所傳釋迦佛法的安心之道

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題名:	摩訶迦葉所傳釋迦佛法的安心之道
其他題名:	The Way to Pacify the Mind in the Teachings of Śākyamuni Buddha as Transmitted by Mahākāśyapa
作者:	陳平坤 CHEN, PING-KUN
貢獻者:	國立臺灣大學哲學系
關鍵詞:	安心;禪觀;遠離;不住;中道 pacifying the mind;meditative contemplation;keeping away;no abiding;middle way
日期:	2016-01-01
上傳時間:	2016-04-14 14:15:00 (UTC+8)
出版者:	南華大學哲學與生命教育學系
摘要:	本論文以「安心之道」為主題，根據阿含經典，嘗試探討摩訶迦葉所修學的佛法，希望從中掘發釋迦佛陀所傳授下來的禪觀實踐精神。從檢視摩訶迦葉的日常生活實踐，進而探究摩訶迦葉的專業禪修內涵，本論文形成幾點主要看法：1、摩訶迦葉可以作為佛弟子的榜樣，就其生活實踐而言——例如「托缽乞食」，主要原因是他能夠體現出一些契合佛陀心懷的精神，例如：謙虛、平等、慈悲、不預求、不分別、不較量、不住著，等等。2、摩訶迦葉以奉持「頭陀法」、修習「阿蘭若行」聞名，其重要的修行精神在於「遠離二著」：（1）身形方面，遠離人群聚居之憒鬧處所；（2）心靈方面，遠離「五欲」、「五蓋」等不利於佛法修學的心態。3、「遠離」作為阿含經教的主要修學精神，落實在「阿蘭若行」這個項目上，除要求身形遠離外，心靈方面的遠離也不是只須捨棄「五欲」、「五蓋」之類心態，而是還更要求遠離思維言說所造成的一切相對見解或論斷。4、「遠離」這一佛法修學精神，乃是通過觀察五蘊無常，而不對它們生起欲求、貪愛等心念，但只懷存願樂清淨解脫境界的意向，以「空觀」為奠基，經由「無相觀」轉入「無所有觀」的歷程，而所具體形塑出來的。5、「遠離」的另一說法，即是「不住」或「無住」。它的義理基礎，在於正觀緣起無常的世界萬象，藉此解除原本以「自我」為實有的虛妄認定，同時捨離「有」、「無」之類相對偏見，從而體現出「不有不無」的中道正觀。 With “the way to settle the body and mind” as its theme and based on the Agama sutras, this thesis investigates the buddhadharma that Mahākāśyapa practiced, in order to explore the action-oriented spirit of meditative contemplation as passed down by Śākyamuni Buddha. By investigating how Mahākāśyapa practiced in his daily life and inquiring into the specialized content of his meditation practice, this thesis has formed the following points of view: 1. With respect to the practice in daily life, such as “begging for food,” Mahākāśyapa set an example to Buddhist followers. This is mainly because he could embody some aspects of the spirit of practice that accord with the Buddha’s frame of mind, such as humility, equality, compassion, no expectation, no discrimination, no comparison, and no attachment. 2. Mahākāśyapa was famous for adhering to the practice of “dhūta(asceticism)” and “araņya(dwelling in the forest),” whose spirit of practice mainly consists in“keeping away from two kinds of attachment”: (1) physically, to keep away from a noisy place where people dwell together; (2) mentally, to keep away from the negative mentalities such as the five desires and the five kinds of obscuration. 3. Serving as the main spirit of practice in the teachings of Agamas, “keeping away” is put into action through the “practice of araņya.” Besides requiring the physical body to keep away, keeping away mentally is not limited to keeping away from certain mentalities such as the five desires and the five kinds of obscuration, but further requires that one keep away from all the relative views and personal prejudices resulting from thinking and speaking. 4. “Keeping away,” the action-oriented spirit of Buddhist teachings, is concretely shaped through the following process: One contemplates the impermanence of the five skandhas so as not to generate the deluded thoughts such as desire, craving, and attachment, but instead to harbor only the intention of realizing the state of purity and liberation, and, based on the “view of emptiness,” to turn from “the view of no form” to “the view that nothing whatever exists.” 5. Another expression of “keeping away” is “no abiding” or “non-abiding.” Its doctrinal basis consists in correctly contemplating all the phenomena of the world as being dependently originated and impermanent, so as to remove the deluded affirmation that takes the “self ”as truly existent, while abandoning all sorts of dualistic views such as being and non-being, and embodying the right view of the middle way of “neither being nor non-being.”
關聯:	揭諦 30期
顯示於類別:	[本校期刊] 揭諦 [生死學系(生死學系碩士班,哲學與生命教育碩士班)] 揭諦

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