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題名 僧肇的至人觀及其修學歷程 其他題名 Concept of Perfect Person (Zhiren) from Seng-Zhao and His Exploration on the Practice of Buddhism 作者 涂艷秋
Tu, Yen-Chiu貢獻者 政大中文系 關鍵詞 僧肇 ; 維摩詰經 ; 至人
Seng-Zhao ; Vimalakirti ; Perfect Person ; Zhiren日期 2011-12 上傳時間 27-Mar-2013 09:58:25 (UTC+8) 摘要 歷來研究僧肇的人都因《肇論》的關條，不敢忽略他所詮釋的般若思想，又因為他所生活的年代，而努力探究他與玄學間的關係；但卻忽略做為一個出家眾，他最想要的應該是尋求解脫，若是佛教不足以引導他走向解脫，那麼僧肇應會像離開道家般的離開佛教。然而有關如何尋求解脫部份的言論《肇論》中付之闕如，僅能從他注《維摩詰經》中的注文探討。從他的注文中我們發現他將理想人格稱之為「至人」，而又分別以佛陀和七住菩薩作為「至人」的代表，經過分析吾人發現他所謂的「至人」並不是特指某個位階，而是深入實相，獲得般若的人，所以只要是證人無生法忍，七住以上的菩薩包含佛陀均是「至人」。其次僧肇在注文中也清楚的指出趨入「至人」之境的方法和步驟，在這步驟的說明中，雖然表面上是以證入佛果為終點，而實際上卻是以七住菩薩為最後的目的地。他以直心、深心和菩提心三心做為始學之道，再以六度四攝、與三乘共學的四諦、十二因緣和三十七道品作為接績的方法，最後再以一念心證入般若或一切智作為終極目標。僧肇不只說明證入佛果的路徑與方法，他也明白執行這些方法時，若沒有更高的指導原則，那麼修行者可能在具體的實踐中沾染上不必要的煩惱，所以他提出深入空性，不取不著的原則，以避免執行六度四攝時所帶來的黏滯。其次又以「同而不同」的原則面對三乘共學的基礎實踐，主張在接受四諦、十二因緣與三十七道品等基礎訓練的同時，又不能認入實際，成為聲聞、緣覺之屬，必須以大願與大悲為職志，方才能直驅佛道並不捨眾生。從這些面向吾人可以勾勒出僧肇的修道方法、步驟以及目標，也可補足僧肇的另一個我們向來不明白的面向。
Historically, for people who had done researches on Seng-Zhao, due of "Zhao Lun", they would make close examinations on the ideas of Prajna, which Seng-Zhao made explanations, however, due of the era for which he was born, they would also make efforts to look for what his connection was with metaphysics; on the other hand, being neglected on the fact that as a Buddhist monk, what he desired the most would be to seek salvation, moreover, if the philosophy of Buddhism was insufficient to guide him to the road of salvation, supposedly, Seng-Zhao would abandon Buddhism in the similar way as what he had done to his study on Taoism.However, there were very few discussions in "Zhao Lun" on the part related to salvation, and one could only make investigations from the accounts he made in "The Iterpretation of Vimalakirti". In the accoumts he made, we found out that he categorized people with ideal characters as “Perfect Person", and he used both Buddha and Bodhisattva with Seventh stage as the depiction of "Perfect Person", moreover, after analysis, we realized what he meant as "Perfect Person", rather to indicate any particular caste, it was for whoever able to receive Prajna after exploring the real facades, so long as one was able to make practices into the level where one was able to bear any kinds of insults as well as tortures, for example, AII Bodhisattva above Seventh Stage, including Buddha, all of them were "Perfect Person".Next, Seng-Zhao also made clearly in his accounts for ways and steps on how to lead to the road of "Perfect Person", and in the illustrations of the steps, although superficially, the final stop was to make practices into the level of "Becoming Budda", in fact, the fin al destination was to make practices into "Bodhisattva with Seventh stage". With the three hearts as heart of honesty, heart of thoughtfulness, and heart of kindness, he used them to make a start on the study, then using Lu do & Shi She, Four Truths on the Common Study of Abstinence, Tranquility, and Wisdom, twelve limb s of dependent origination, as well as Thirty-seven Qualities conducive to Enlightenment (bodhipaksa-dharrna) as the methods for continuance, finally, to make practice with concentration of mind to achieve Prajna or to put virtue on top of all else for one`s behaviors as one`s ultimate goal.Not only did Seng-Zhao illustrate the routes and methods to make practices into the level of "Becoming Budda", but to understand clearly that while exercising these methods, without any higher principles of guidance, there were possibilities for anyone practicing them to attract unnecessary worries during the practices, as a result, he again suggested the principles of having all things down to where they were arose into a void, back to the original points where nothing was altered, in order to avoid any stupefaction brought upon while performing Lu do & Shi She. Moreover, to face the fundamental practice of Common Study of Abstinence, Tranquility, and Wisdom by the medium principle of being in harmony but varied. he once again proposed that while receiving basic trainings such as Four Truths, twelve limbs of dependent origination, and Thirty-seven Qualities conducive to Enlightenment, furthermore, if one was not able to make practice into real facade, to become part of ea r as to sound, and skin as to tactile objects, one must put great wish and great sadness as his/her lifework, only then he /she would go towards the road of Buddhism, and feel the sufferings for all living creatures.關聯 中正大學中文學術年刊, 18(18), 1-28 資料類型 article dc.contributor 政大中文系 en_US dc.creator (作者) 涂艷秋 zh_TW dc.creator (作者) Tu, Yen-Chiu - dc.date (日期) 2011-12 en_US dc.date.accessioned 27-Mar-2013 09:58:25 (UTC+8) - dc.date.available 27-Mar-2013 09:58:25 (UTC+8) - dc.date.issued (上傳時間) 27-Mar-2013 09:58:25 (UTC+8) - dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/57340 - dc.description.abstract (摘要) 歷來研究僧肇的人都因《肇論》的關條，不敢忽略他所詮釋的般若思想，又因為他所生活的年代，而努力探究他與玄學間的關係；但卻忽略做為一個出家眾，他最想要的應該是尋求解脫，若是佛教不足以引導他走向解脫，那麼僧肇應會像離開道家般的離開佛教。然而有關如何尋求解脫部份的言論《肇論》中付之闕如，僅能從他注《維摩詰經》中的注文探討。從他的注文中我們發現他將理想人格稱之為「至人」，而又分別以佛陀和七住菩薩作為「至人」的代表，經過分析吾人發現他所謂的「至人」並不是特指某個位階，而是深入實相，獲得般若的人，所以只要是證人無生法忍，七住以上的菩薩包含佛陀均是「至人」。其次僧肇在注文中也清楚的指出趨入「至人」之境的方法和步驟，在這步驟的說明中，雖然表面上是以證入佛果為終點，而實際上卻是以七住菩薩為最後的目的地。他以直心、深心和菩提心三心做為始學之道，再以六度四攝、與三乘共學的四諦、十二因緣和三十七道品作為接績的方法，最後再以一念心證入般若或一切智作為終極目標。僧肇不只說明證入佛果的路徑與方法，他也明白執行這些方法時，若沒有更高的指導原則，那麼修行者可能在具體的實踐中沾染上不必要的煩惱，所以他提出深入空性，不取不著的原則，以避免執行六度四攝時所帶來的黏滯。其次又以「同而不同」的原則面對三乘共學的基礎實踐，主張在接受四諦、十二因緣與三十七道品等基礎訓練的同時，又不能認入實際，成為聲聞、緣覺之屬，必須以大願與大悲為職志，方才能直驅佛道並不捨眾生。從這些面向吾人可以勾勒出僧肇的修道方法、步驟以及目標，也可補足僧肇的另一個我們向來不明白的面向。 - dc.description.abstract (摘要) Historically, for people who had done researches on Seng-Zhao, due of "Zhao Lun", they would make close examinations on the ideas of Prajna, which Seng-Zhao made explanations, however, due of the era for which he was born, they would also make efforts to look for what his connection was with metaphysics; on the other hand, being neglected on the fact that as a Buddhist monk, what he desired the most would be to seek salvation, moreover, if the philosophy of Buddhism was insufficient to guide him to the road of salvation, supposedly, Seng-Zhao would abandon Buddhism in the similar way as what he had done to his study on Taoism.However, there were very few discussions in "Zhao Lun" on the part related to salvation, and one could only make investigations from the accounts he made in "The Iterpretation of Vimalakirti". In the accoumts he made, we found out that he categorized people with ideal characters as “Perfect Person", and he used both Buddha and Bodhisattva with Seventh stage as the depiction of "Perfect Person", moreover, after analysis, we realized what he meant as "Perfect Person", rather to indicate any particular caste, it was for whoever able to receive Prajna after exploring the real facades, so long as one was able to make practices into the level where one was able to bear any kinds of insults as well as tortures, for example, AII Bodhisattva above Seventh Stage, including Buddha, all of them were "Perfect Person".Next, Seng-Zhao also made clearly in his accounts for ways and steps on how to lead to the road of "Perfect Person", and in the illustrations of the steps, although superficially, the final stop was to make practices into the level of "Becoming Budda", in fact, the fin al destination was to make practices into "Bodhisattva with Seventh stage". With the three hearts as heart of honesty, heart of thoughtfulness, and heart of kindness, he used them to make a start on the study, then using Lu do & Shi She, Four Truths on the Common Study of Abstinence, Tranquility, and Wisdom, twelve limb s of dependent origination, as well as Thirty-seven Qualities conducive to Enlightenment (bodhipaksa-dharrna) as the methods for continuance, finally, to make practice with concentration of mind to achieve Prajna or to put virtue on top of all else for one`s behaviors as one`s ultimate goal.Not only did Seng-Zhao illustrate the routes and methods to make practices into the level of "Becoming Budda", but to understand clearly that while exercising these methods, without any higher principles of guidance, there were possibilities for anyone practicing them to attract unnecessary worries during the practices, as a result, he again suggested the principles of having all things down to where they were arose into a void, back to the original points where nothing was altered, in order to avoid any stupefaction brought upon while performing Lu do & Shi She. Moreover, to face the fundamental practice of Common Study of Abstinence, Tranquility, and Wisdom by the medium principle of being in harmony but varied. he once again proposed that while receiving basic trainings such as Four Truths, twelve limbs of dependent origination, and Thirty-seven Qualities conducive to Enlightenment, furthermore, if one was not able to make practice into real facade, to become part of ea r as to sound, and skin as to tactile objects, one must put great wish and great sadness as his/her lifework, only then he /she would go towards the road of Buddhism, and feel the sufferings for all living creatures. - dc.language.iso en_US - dc.relation (關聯) 中正大學中文學術年刊, 18(18), 1-28 en_US dc.subject (關鍵詞) 僧肇 ; 維摩詰經 ; 至人 en_US dc.subject (關鍵詞) Seng-Zhao ; Vimalakirti ; Perfect Person ; Zhiren en_US dc.title (題名) 僧肇的至人觀及其修學歷程 zh_TW dc.title.alternative (其他題名) Concept of Perfect Person (Zhiren) from Seng-Zhao and His Exploration on the Practice of Buddhism en_US dc.type (資料類型) article en
