水陸儀軌之天台圓觀思想研究

A study on the Tiantai Perfect Meditation in the Shuilu fahui Dharma Ritual

釋印隆(Yin-Lung Shih)

指導教授 ： 陳英善

法鼓文理學院/佛教學院/佛教學系/碩士(2010年)

https://doi.org/10.6819/DILA.2010.00004

摘要

水陸法會是漢傳佛教最盛大隆重的法會，以集諸多殊勝功德、時間長且規模大為其特色。水陸法會的精神，在於「用平等心，修無礙供」；但「平等無礙」的具體落實，需回歸到修行層面。若忽略了水陸法會的修持精神與意義，將致使法會流於形式運作而已。現今所流傳的《水陸儀軌》，即是依天台宗教觀之理論與實踐方式來集懺法之大成，貫串於整體水陸儀軌之核心，為圓頓觀法的修持。因此，本論文主要是以現今傳最廣的民國法裕法師重編之《法界聖凡水陸勝會修齋儀軌會本》為研究文本，並同時參照宋代志磐大師撰、明代蓮池大師修訂的《法界聖凡水陸勝會修齋儀軌》內容。從儀文的組織內容及法會儀軌的施設，探討「水陸儀軌」中所蘊含的相關天台圓觀思想。
　　從水陸儀文中可知，水陸法會的修齋，是透過種種事儀讓大眾隨文成就圓觀之修行，以契入大悲平等的諸法實相精神。而天台圓觀的理論基礎在於法界之理，為三諦圓融，以顯色心不二、法法皆妙之理，故能以一食遍施十方十法界，成就真法供養。若能了知法法皆是妙法，即事即理，圓融無礙，即能成就無上第一法施，回復吾人之本來面目。整體水陸儀軌即是圓觀的修行實踐，為大乘菩薩道的六度萬行。本論文的研究目的，即是希望能重現祖師大師編製水陸儀軌的宏心悲願，透過水陸的儀文內容，讓參與法會大眾明瞭佛陀出世教化的本懷。水陸儀軌的特色在於「用平等心修無礙供，以大悲心施一切眾」，平等心、大悲心的具體落實，是要能一心圓觀，藉由種種事儀而真切如法修持，以契入平等大悲之精神，成就自利利他的菩提道業。

關鍵字

水陸法會 ； 水陸儀軌 ； 天台判教 ； 圓觀 ； 中道實相 ； 懺悔 ； 戒律 ； 真言 ； 念佛 ； 淨土

並列摘要

The Shuilu fahui Dharma Ritual (also known as “Waterland Dharma Function”, “Liberation Rite of Water and Land”, and “shuilu fahui”), one of the grandest dharma assemblies in Chinese Buddhism, is characterized by being on a large scale, lasting a long period of time, and having a myriad of excellent merits. The spirit of Shuilu fahui Dharma Ritual is to “practice unobstructed offering with an impartial mind.” However, impartiality and non-obstruction cannot be attained without resorting to one’s cultivation, which is usually neglected in traditional water and land liturgies, or is expected to be actualized by the dharma host and manager of affairs (yue-zhong dharma master). Meanwhile, it is forgotten that the dharma function is meant to offer an opportunity for all participants to practice together. Consequently, the function is reduced to a formality. In fact, the core of the whole water and land liturgy is the practice of the perfect sudden meditation (hereafter perfect meditation). The current version of “Water and Land Liturgy” (Shuilu Yigui) is a collection of the best repentance rituals based on the theory and implementation of teaching and observation of Tiantai School. This study explores the perfect meditation of Tiantai School contained in Water and Land Liturgy from the organization and content of the liturgy, and the arrangement and implementation of the rituals by researching into the “Combined Liturgies of Abstinence Practice of the Universal Deliverance and Grand Feast Assembly for All Sages and Sentient Beings Gathering from the Water and Land Dharma Realms (Fajie Shengfan Shuilu Shenghui Xiuzhai Yigui Huiben)” edited by Master Fayu in 1920’s, while referring to the text of “Fajie Shengfan Shuilu Shenghui Xiuzhai Yigui” written by Master Zhipan in Song Dynasty and revised by Master Lianchi in Ming Dynasty.
　　We know from the Water and Land Liturgy that the abstinence practice in the Shuilu fahui Dharma Ritual is to allow participants to practice perfect meditation with the words in the liturgy through various rituals, in order to capture the spirit of great compassion and impartiality – the real character of all dhammas. The theoretical foundation of Tiantai’s perfect meditation is that the truth of the dharma-realm is perfect interfusion of the three truths, in order to manifest the truth of non-duality of matter and mind, as well as the fact that all dhammas are marvelous. Therefore, an offering can be made to pervade the ten directions and ten dharma-realms. If we understand the identity of phenomena with their underlying principle, the perfect penetration without obstruction, and that all dhammas are marvelous, we are able to make a superior dharma offering, and rediscover our real self. The whole Water and Land Liturgy is the implementation of perfect meditation, as well as the six perfections in myriad actions of the Mahayana bodhisattva’s path. The purpose of the study is to manifest ancestral teachers’ compassionate wishes in their compilation of water and land liturgies, and to allow participants to understand the Buddha’s intentions in his teachings through the content of the liturgy. The characteristics of Water and Land Liturgy are to “practice unobstructed offering with an impartial mind and make donations to all with great compassion.” To actualize impartiality and compassion, one must concentrate and practice perfect meditation, and cultivate oneself sincerely, with great devotion and according to the Buddha’s teachings, in order to capture the spirit of impartiality and great compassion, and attain self- and other-benefiting bodhi.

並列關鍵字

Shuilu fahui Dharma Ritual ； Shuilu fahui Dharma Liturgy ； Tiantai panjiao ； perfect meditation ； middle-way reality ； repentance ； vinaya ； mantra ； Pure Land

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