中古佛教徒的舍身与修持

发布时间：2018-03-27 17:29

本文选题：佛教徒　切入点：舍身　出处：《安徽大学》2014年硕士论文

【摘要】：人类的身体不仅是一种生理的物质存在,还包涵着更广阔的社会文化意义。对于身体的思考,既能引发人们形而上的哲理探究,也能促成人们进行具体的社会行为和制度安排。在不同观念和制度的宰制之下,身体也会遭遇不同的境况。本文第一部分论述中古时期佛教徒进行的“积薪烧身”、“以身饲虎”、“燃指灼臂”等舍身行为。这种舍身行为的发生,是由很多因素的综合而导致的,如佛教中的布施观念,《法华经·药王品》的影响,头陀苦行的极端化以及僧人们度己度人、教化大众的世间关怀。有些佛徒的舍身是一场精心准备的盛大宗教仪式,能吸引到上至皇室,下至平民的众多观众。这种被塑造得非常神圣的舍身仪式,也是佛教向中土大众传播其宗教信仰的重要方式。但过于狂热的宗教热情必然和世俗政权的统治权威产生矛盾,并且由于舍身仪式逐渐衍变成一种魅惑大众、诈取钱财的不法行为,这就使得它多次被官方明令禁止。在佛门内部,关于舍身行为也存在争议,不少高僧认为舍身并不能使人速登正觉。但是佛教视身体为众苦之本,力求摆脱身体束缚的观念还是令很多佛徒毅然决然地选择了舍身。第二部分论述佛教轮回思想对于身体观念的影响。由于佛教思想中的轮回观,使得众生此世生命的终结,此世身体的毁灭,并不是终点,而只是诸道轮回的一个节点。若众生此世不造善业,当堕入地狱、畜生等恶道之中。地狱中对于身体的残酷刑罚,畜生道中卑微的畜生形躯,都在诉说着人身的可贵。但即便是托生人道,若前世善业不够,此世也会在身形上受到报应。美好、完满的人身是修行得道的基础,修行者应该勤修精进,不能沉溺于身体的爱欲之中。佛教徒在此世的修身,正是为了获得终极解脱,超越身身相报从而产生无量烦恼的轮回流转。第三部分论述佛教徒对于身体的修行和护持。和其他的印度教派不同,佛教并不以苦行为修行法门,而是以获得无上智慧为解脱之道。“戒、定、慧”是佛教的修行进路,三者呈递进的关系,“因戒生定,由定发慧”。无论是头陀行,还是坐禅,都是通过对于修行者身体欲望的节制,以达到摄持心意,使心灵安定,从而生发出“慧”。佛教对于修行者的人身非常重视,所以在日常生活中,从睡眠、饮食、卫生等方面都对修行者有严格的要求。并且佛教的戒律对于破戒的僧侣,也并不施以直接作用于身体的惩罚。但自禅宗崛起之后,中土佛徒的修行方式就起了极大的变化,特别是慧能一系的南宗禅,通过宣扬“即心即佛”和“非心非佛”等思想,以一种“任性逍遥,随缘放旷”的方式,彻底颠覆了以往的佛教修行观念,从而将身体从修行和戒律的束缚中解脱了出来。
[Abstract]:The human body is not only a physical material existence, but also contains a broader social and cultural significance. It can also lead to specific social behavior and institutional arrangements. Under the control of different concepts and institutions, the body will encounter different conditions. In the first part of this paper, the author discusses the behavior of "burning one's body with accumulated salary", "feeding the tiger with one's body" and "burning one's arm" in the middle ancient period. The occurrence of this kind of behavior is caused by the combination of many factors, such as "burning one's body", "feeding one's body with one's body" and "burning one's arm". For example, the concept of giving in Buddhism, the influence of the Dharma Sutra, the extreme nature of the ascetic acts of the head Tuo, and the monks' efforts to educate and educate the masses in the world. Some of the Buddhists' sacrifice of their lives was an elaborate and grand religious ceremony. A large audience that can be drawn up to the royal family and down to the common people. This very sacred sacrifice ceremony, It is also an important way for Buddhism to spread its religious beliefs to the masses in the Middle Kingdom. But the overly fanatical religious zeal inevitably contradicts the ruling authority of the secular regime, and because of the gradual evolution of the sacrifice ceremony, it becomes a kind of glamour to the masses. The illegal act of swindling money has led it to be banned by official orders many times. Within the Buddhist Gate, there is also controversy about the practice of sacrificing one's body. Many senior monks believe that giving one's body does not make people feel right quickly. But Buddhism regards the body as the root cause of all suffering. The idea of trying to get rid of the bondage of the body made many Buddhists resolutely choose to give up their lives. The second part discusses the influence of Buddhist reincarnation on the concept of body. Because of the concept of samsara in Buddhist thought, the end of the life of all beings in this world, the destruction of the body of this world is not the end. But it is only a node in the cycle of the Tao. If all beings do not do good in this world, they shall fall into the evil ways of hell, animals, etc. The cruel punishment of the body in hell, the humble form of the animal in the animal path, All are telling about the value of the person. But even if the human being is born with humanity, if the good karma of the previous life is not enough, the world will also receive retribution in the form of retribution. A beautiful, perfect person is the foundation of the way of spiritual practice, and the practitioner should be diligent and refined. You can't indulge in the body's lust. Buddhists' self-cultivation in this world is to achieve the ultimate liberation, transcend the body to recompense and produce endless troubles of the transmigration. The third part discusses the Buddhists' practice and preservation of the body. Unlike other Hindu sects, Buddhism does not practice the method of suffering, but takes the acquisition of supreme wisdom as the way of liberation. "precepts, precepts, and wisdom" are the path of Buddhist practice. The relationship presented among the three is, "from the precepts of birth, from the development of wisdom." whether it is the head of the Buddha's walk or the meditation, it is through the temperance of the spiritual desire of the practitioner that the mind can be controlled and the mind will be stabilized. Therefore, Buddhism attaches great importance to the person of the practitioner, so in daily life, there are strict requirements for the practitioner in the aspects of sleep, diet, hygiene, etc. And the Buddhist precepts are strict with the monks who break the precepts. Nor does it impose punishment directly on the body. But since the rise of Zen Buddhism, great changes have taken place in the way of practice of the Zen Buddhists. In particular, the Nanzong Zen, a group of Huineng, has promoted the ideas of "that is, the heart is the Buddha" and "not the mind is not the Buddha," and so on. In a way of "capricious and carefree", it completely subverts the previous Buddhist practice concept, thus freeing the body from the bondage of spiritual practice and precepts.
【学位授予单位】：安徽大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：B949

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