| 摘要: | 准提法如佛教中所有的密教一樣源起於印度亦是大乘時期佛法的一支，其在中國唐朝時期所形成的准提法門，也是「唐密」的特色之一。雖然佛教內涵不外顯、密，但傳承上是顯、密門庭各異。「唐密」中的准提法門 於中國在唐代自印度傳入建立後，修持亦秉密教傳承也較侷限於密教僧眾，且自唐「會昌法難」後法脈一度沉寂，直至遼·道㲀法師編撰《顯密圓通成佛心要集》問世後才再興起風潮延綿至今。從明、清准提信徒的修持文獻記載中，可以了解在獲得現世利益及修證佛果上准提法具有明顯的效益。 由於密教的修持傳統上予漢地大乘行者感覺較偏重行門而少義理論述，因此本論文從文獻學及思想研究方法，進入研究古代的准提經本在漢地的譯傳和袓師大徳相關的准提法論著，及當代學者對准提法的著述，去了解准提法為何能在漢地大乘顯教中被廣為接受而顯現顯密圓融。而《顯密圓通成佛心要集》一書之所以至今流傳且准提法信仰不絶，主要是道㲀繼承了覺苑判釋的顯密圓通思想並且有效的發展。而道㲀在《心要集》中亦明顯的援用其方式，而最終將華嚴思想沿賢首、清涼進入宗密的「真心」法界觀，依其五教判表逹出「不思議乘圓教」的密教隠涵意義，除了顯現華嚴教判的繼承也是一種學說上的創舉。 在密教心要中道㲀並未明確的像顯教一樣的論述理教，但從全書的論述中明顯的可以發現在顯圓的「一真無礙大法界心」思維同等於密教的密圓思維，而以「無礙障法界觀門」同等於「准提陀羅尼」法門。無論是顯密雙修齊運，或是先顯教普賢觀後再三密加持；或先用三密再作觀，均能悟入文殊師利大智慧海。重要的是：若不修三密門，不依普賢行願，得成佛者無有是處。道㲀對唐密中的准提法門的創新，無疑的提供了一個簡要明確的修持方法，雖然道㲀的准提法中只需配合簡單的手印和少數咒語，但其儀軌中仍俱備密教修持的要件和法義，三密配合即能有效修持，心誠持之以恒必逹所願。其修持法在今日工商社會中，在該法不簡淨穢慈悲下，一般行者亦可僅需持印、誦咒、觀想免去複雜壇法，甚為方便相當符合現代社會的生活形態。准提法門在顯密圓融的連結，其實踐證悟「空性」的修持更可明確的導引顯、密實踐邁向佛果的修證次第。 密教的修持的殊勝主要顯現在「行持簡易、普應各根、能滅定業、成佛迅速」。而這些殊勝又以成佛迅速最為特色。密教之於顯教，在法門上雖有殊别，但修持佛法，修習止門(定學))還要修習觀門(慧學)才能達到真正的體悟修證。不知慧學(法義)而得定仍是無以得慧的，而慧學即在表逹真正的佛法義理─智慧之學(般若)。顯教如此，密教亦是如此，顯密教修持的中心可以說均在智慧的修學，准提法門亦然。 本論文研究的目的在於明確闡明《顯密圓通成佛心要集》中所記載准提法顯密圓通的義理思想的內涵，以供行者在為實踐顯密圓通上的參考，並闡述修持的方法以引導佛子更有效的實踐。
Like all esoteric Buddhism in Buddhism, it originated in India and is also a branch of Buddhism in the Mahayana period. The Cundi Dharmaparyaya formed during the Tang Dynasty in China isalso one of thecharacteristics of the “Tang Tantric”. Although the connotation of Buddhism is includes both explicit and secret, it is different in inheritance. Cundi Dharma in “Tang Tantric” was introduced and established in China in the Tang Dynasty from India, the practice of esoteric Buddhism was also confined to esoteric monks, and the Dharma line was almost fade for a while after the “Huichang Dharma Woe” in the Tang Dynasty. It was only after the publication of “The Collection of the Heart to Become a Buddha” compiled by Master Liao Dao-Chen .from the practice literature records of Cundi believers in the Ming and Qing Dynasties,It can be understood that Cundi Dharmaparyaya has obvious benefits in obtaining Of Stages of self-cultivation. of the Buddhaphala Since the practice of Esoteric Buddhism traditionally gave the Mahayana practitioners in the China a greater emphasis on practice and less on the theory of meaning, this thesis starts from the philology and ideological research methods, and enters into the study of the translation and biography of the ancient Cundi Sutra in China region and the teachings of the teacher Relevant quasi-quotation works and contemporary scholars' writings on aligning-quotation, to understand why Dharmaparyaya can be widely accepted in China The main reason why the book “The Collection of the Heart to Become a Buddha” has been circulating today and the belief that Dao-Chen inherited Jue-Yuan's thoughts and effective development. Dao -Chen also clearly invoked its method in the “The Collection of the Heart to Become a Buddha” , and in the end, Avatamsaka thoughts along the Xian -hou, Qing-Liang and entered the Zong-Mi's “true heart” view of the Dharmadhatm, and according to its five teachings, “The ineffable vehicle round teaching” The meaning of the esoteric Buddhism in addition showing the inheritance of Avatamsaka thoughts is also a theoretical innovation. In the esoteric mind, the Tao-Chen does not explicitly discuss the theory of meaning and teachings like the esoteric teachings, but it is obvious from the discourses in the book that the “The dharma realm of the one reality” thinking in the sacred circle is equivalent to the esoteric sect circle Thinking, and “observation of the unobstructed world” is equivalent to the “Cundi Dharmaparyaya” method. No matter if it is to practice the same way with both the two esoterics, or to teach Samantabhadra and then the three tantras for blessing, or to use the three tantras and then observe, you can realize the great wisdom of Manjushri. The important thing is: if you don't build the Three Secret Gates, don't follow the wishes of Samantabhadra, there is no merit. Dao-Chen undoubtedly provides a concise and clear method for the creation a method in the Tang Secret. Although the Cundi Dharmaparyaya of Dao-Chen only needs to be combined with a brief mudra and a few mantras, it still contains all the rituals. Preparing the essentials and doctrines of tantric practice, the three-tantric coordination can be effectively practiced, and perseverance with sincerity will achieve what you wish. In today's industrial and commercial society, the law is simple,and mercy, and ordinary practitioners can only need to hold seals, recite mantras, and visualize to avoid complex altars, which is very convenient and conforms to the lifestyle of modern society. The Cundi Dharmaparyaya is connected in the harmony of manifest and tantric, and its practice to realize the “Shunyata” can more clearly guide the to the stage of Buddhaphala The superiority of Tantric practice is mainly manifested in “simplicity in practice, universal response to all roots, ability to eliminate fixed karma, and rapid to Buddhahood.” And these vicissitudes are the most characteristic of rapid to Buddhahood. Although there are differences between esoteric teachings and manifest teachings, in the practice of Buddhism, the practice of samādhi must also be practiced to achieve true comprehension and cultivation. There is still no way to gain wisdom without knowing the wisdom of wisdom, and the wisdom of wisdom expresses the true doctrine of Buddhism-Prajna. This is the case with the esoteric teachings, and so is the esoteric teachings. It can be said that the center of the esoteric teachings is the study of wisdom, and the same is true for The Cundi Dharmaparyaya. The purpose of this thesis is to clearly clarify the connotation of the principle thought of the quasi-precision method in the “Xianmi Yuantong Cheng Buddha Mind Collection”, so as to provide the practitioners' reference in practicing the Xianmi Yuantong and explain the practice. The method to guide the Buddha to practice more effectively. |
