法然之計數念佛思想裡的日常性初探

本文以法然的計數念佛觀為主題，來瞭解其在日常生活裡的停頓效果。法然計數念佛觀的要點有五－多念佛、相續念佛、隨根器而念、不可快速念完和歡喜心。多念佛才能對治凡夫妄想紛飛的習氣，而科數之要在於令心相續。但也不可流於極端，以為越多越好，而是要量力而為。又，也不可以在快速念完後就不念佛了。因為快速易生急躁之心，中止念佛也無法達到淨念相繼。最後，為避免流於數量念佛之失－重量不重質，法然強調所科之數不是一個固定的數目，歡喜心才是往生淨土的關鍵。法然計數念佛觀的特色有三：手持念珠、出聲念佛和寤寐不忘念佛。第一、藉由手撥念珠這個身體感的配合可以形成節奏感，使行者常能憶佛、念佛，收到三業一如與約束惰心的效果。其次，因為實際的身體活動構成了日常生活，故需藉由相反的身體活動－將心念集中於撥動念珠，才能翻轉習以為常之胡思亂想的俗境，回到正念相續的原初聖境中。輪動念珠還能提昇行者觀照自己心念的敏銳性，有助於成就無上決定往生業。第二、出聲念佛裡的「聲」實指「心聲」，是「自耳得聞」的聲音。這樣的佛號有助於攝心凝念，使得「念佛之心」與「念佛之數」合一。這是在法然善用觸覺（手撥念珠）之外，另一個身體感官（聽覺）的運用！第三、寤寐不忘念佛裡對於「臥時」的強調，可使念佛意識保任到睡眠裡的潛意識、甚至是無意識中。由此可知，有意識性和無意識性的念佛都具有正面意義的日常性。甚至，無意識念佛反而更是行者精進用功的目標，因為它是藉日積月累的有意識念佛而成就的正念和正定三昧的功夫，這是確保往生淨土的憑藉。修行法門與日常性的結合程度決定了它的興衰榮枯。綜上可知，法然的計數念佛法是與日常生活緊密結合的。他不僅擅用形塑個人主體性和日常生活之要素的身體感，又不忘強調身心狀況較弱的臥時修鍊，使佛號得以綿延在日常生活的每一個時間點，達到念念相續的效果。此外，他還不忘提醒另一個更基本、也是更重要的因素－量力而為的念佛。換言之，身心堪受的程度才是最佳的修練，也才能使念佛成為日常生活中之恆持的修鍊方法。

關鍵字

法然；淨土；計數；記數；數量念佛

並列摘要

The paper studies the effect of stop in Honen's quantitative Buddha-chanting. There are five essentials in the method: more chant, continued chant, chant according to one's conditions, don't stop chanting after finishing quickly the number, and joyful chant. First, with more reciting, one can stop restless thoughts. Second, the purpose of number is to keep continued chant. That the more the better is a mistake. Third, the chant should be due to the physical, mental and environmental conditions. Fourth, one can't stop chanting after finishing the number quickly. Quick reciting would arouse anxiety which is a barrier to meditation. Also, quit chanting after finishing the number also violates the principle of continued chanting. Finally, for avoiding the mistake before, Honen emphasizes that the key point of rebirth in Pure Land is joyful mind, not the number.Besides, there are three characteristics in the quantitative chanting. Firstly, Honen asks the practitioner to hold rosary during chanting. Such physical activity can form a sense of rhythm, so that one will recall Buddha frequently. It is helpful to integrate the body, words and mind and to reduce one's distraction. Secondly, daily life is shaped by the real physical activities. Therefore, by the opposite activity-rotating the beads, one can reverse mundane restless mind to the primal thoughtless state. Besides, rotating the beads can uplift one's sensitivity to his thought and mind. Consequently, he can have bigger chance to get the supreme crucial achievement-rebirth in Pure Land. Secondly, ”loudness” in chanting loudly refers to the voice heard by ears, not from the throat. Such chant can make one concentrate easily, so that the mind and number of chant will melt as one naturally. So, except using tactile sensations, hearing is another physical sense applied by Honen. Thirdly, always chanting including lying and sleeping can last the consciousness to the subconsciousness and unconsciousness. From this, we know that Honen's conscious and unconscious chants both have a positive dailiness, even the unconscious chant is greater. It is such meditation accumulated by long-term conscious chanting that it ensures the virtue of rebirth to the Pure Land.The integration of practice and daily life decides the popularization of the method. To sum up, Honen's quantitative Buddha-chanting is close to daily life. He applies not only the sense of body which is the essential to shape one's subjectivity and daily life, but also emphasizes the lying time in which one's physical and mental condition is weaker. As a result, Buddha-chanting will pervade all the time including sleeping. He also reminds that it's better for one to do this best daily practice of chanting Buddha name according to one's conditions.