法華三昧在中國之開展─七世紀前文獻與圖像之考察
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Date
2013-07-31
Authors
王晴薇
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行政院國家科學委員會
Abstract
法華三昧在中國之開展──七世紀前文獻及圖像之考察 《妙法蓮華經》為大乘佛教中極為重要的一部經典，因此也成為許多學者研究之對 象。然而，《妙法蓮華經》的一個重要面向至今仍未能完全釐清，此一面向即為以《妙 法蓮華經》為主之禪觀。此一問題或可理解為：中國早期禪史中，佛教徒如何修習「法 華三昧」？ 「法華三昧」一詞出於《妙法蓮華經》中的〈妙音菩薩品第二十四〉及〈妙莊嚴王 本事品第二十七〉。在巴利佛典及論典中，「三昧」被理解為「心一境性」。然而，長達 七卷二十八品的《妙法蓮華經》如何成為「「心一境性」中之「境」呢？ 本計畫嘗試整合天台典籍、高僧傳記、及佛教圖像等三類有關《妙法蓮華經》之研 究，以釐清如羅什、僧肇、慧思、智顗及其他高僧如何在不同的時間、地點，以不同的 方式開展出「法華三昧」的不同面貌。並為大乘佛典《妙法蓮華經》之解讀提供一新的 角度。
The Unfolding of the Lotus Samādhi in China— An Analysis of Textual and Iconographical Evidence before the Seventh Century As one of the most important sūtras in the Mahāyāna tradition, the Lotus Sūtra has received much attention from scholars working on various subjects and disciplines of Buddhist Studies. However, to fully understand the essence of the Lotus Sūtra, one important aspect of the Lotus Sūtra has to be analyzed carefully. This important aspect is the meditative aspect of the Lotus Sutra. If we put this question in more concrete and meditative terms, we can also rephrase the question as: historically, how was the Lotus Samādhi practiced in China? The term “Lotus Samādhi”appears in chapter twenty-four of the Lotus Sūtra, The BodhisattvaWonderful Sound”(Miaoyin pusa pin 妙音菩薩品) and chapter twenty-seven, “The Former Affairs of KingWonderful Adornment”（Miao Zhuangyan wang benshi pin 妙莊 嚴王本事品）as a type of meditative achievement obtained by the Bodhisattvas. The Pāli term “samādhi”is defined as “cittassa ekaggatā”or “one-pointedness of mind.” However, how does one achieve “the one-pointedness of mind focusing on the Lotus Sūtra”given the length and complexity of this sūtra compared to other objects of concentration used in the Buddhist tradition? This paper is an attempt to analyze the texts, iconographical, and biographical evidence to clarify how Kumarājīva, Seng Chao, Huisi and Zhiyi took the Lotus Sūtra as an object of concentration to achieve “the one-pointedness of mind focusing on the Lotus Sūtra.” The goal for this project is to provide a historical survey of the unfolding of the Lotus Samādhi in China based on a dynamic yet focused method that integrates modern research on Mahāyāna Sūtras, Buddhist iconographic evidence, Tiantai meditation manuals, and the abundant biographical sources of Buddhist monks.
The Unfolding of the Lotus Samādhi in China— An Analysis of Textual and Iconographical Evidence before the Seventh Century As one of the most important sūtras in the Mahāyāna tradition, the Lotus Sūtra has received much attention from scholars working on various subjects and disciplines of Buddhist Studies. However, to fully understand the essence of the Lotus Sūtra, one important aspect of the Lotus Sūtra has to be analyzed carefully. This important aspect is the meditative aspect of the Lotus Sutra. If we put this question in more concrete and meditative terms, we can also rephrase the question as: historically, how was the Lotus Samādhi practiced in China? The term “Lotus Samādhi”appears in chapter twenty-four of the Lotus Sūtra, The BodhisattvaWonderful Sound”(Miaoyin pusa pin 妙音菩薩品) and chapter twenty-seven, “The Former Affairs of KingWonderful Adornment”（Miao Zhuangyan wang benshi pin 妙莊 嚴王本事品）as a type of meditative achievement obtained by the Bodhisattvas. The Pāli term “samādhi”is defined as “cittassa ekaggatā”or “one-pointedness of mind.” However, how does one achieve “the one-pointedness of mind focusing on the Lotus Sūtra”given the length and complexity of this sūtra compared to other objects of concentration used in the Buddhist tradition? This paper is an attempt to analyze the texts, iconographical, and biographical evidence to clarify how Kumarājīva, Seng Chao, Huisi and Zhiyi took the Lotus Sūtra as an object of concentration to achieve “the one-pointedness of mind focusing on the Lotus Sūtra.” The goal for this project is to provide a historical survey of the unfolding of the Lotus Samādhi in China based on a dynamic yet focused method that integrates modern research on Mahāyāna Sūtras, Buddhist iconographic evidence, Tiantai meditation manuals, and the abundant biographical sources of Buddhist monks.