中國佛教以《法華經》為基礎的修行方法

The Basic Methods of Cultivation Based on the Saddharma Pundharika Surra in Chinese Buddhism

釋聖嚴(Sheng-Yen Ven.)

《中華佛學學報》 7期 (1994/07) Pp. 1-18

https://doi.org/10.6986/CHBJ.199407.0001

摘要

〈法華經〉自稱是「諸經中王」，不論從理論方面或實踐方面來看,的確是一部極重要的大乘經典，故為中國佛教諸宗祖師，共同依止。從〈法華經〉揭示的修行方法而言，概要的統計，約有六十餘項，在其全經二十八品之中，出現頻率最高的是為他人解說經義，其吹是受持、讀誦、供養經卷等。此經也在鼓勵修持六度行及三十七助道品之外，最特殊的尚有兩項：遇人即拜並稱「汝等皆當作佛」的常不輕菩薩，燒身供佛的藥王菩薩苦行。此種尊重他人是未來佛的信心，以及為法捨身的求道之心，為中國文化增加了謙和中求進步的活力。中國佛教受〈法華經〉的直接影響而產生的修行方法，相當的多，在編成整部的書及整套的儀軌方面，則有陳代慧思的〈安樂行義〉及惰代智顗的〈法華三昧懺儀〉，尤其是後者的影響所及，天台系的遵式，便編了許多種懺儀，致使大眾化的中國佛教，一方面有利於集會修行，同時也即以做經懺為信仰佛的形式了。〈法華經〉鼓勵「不惜身命」的求法精神,同時又再三強調「柔和」與「忍辱」的精神，這為中國文化中注入了堅定和柔靭的美德。此經主張稱名念佛，以及稱念觀世音菩薩的名號，作為修行方法，對於佛教普及化的功效極大，甚至未曾皈信佛教的人，一旦遇到急難病變，也會不期然地念阿彌陀佛，求觀世音菩薩，此為千百年來中國的社會人心，提供了無法估計的安定力與安全感。

關鍵字

《法華經》 ； 《法華經》修行法 ； 《安樂行義》 ； 《法華三昧懺儀》 ； 受持讀誦

並列摘要

In the Saddharma Pundarika Sutra [hereafter referred to as the Lotus Sutra] itself, it claims to be the king among all the sutras. Whether looking at it from its theoretical developments or actualization of its practices, this sutra indeed rank as one of the most significant and momentous Mahayana scriptures. It has been relied on by many patriarchs from different sects of Chinese Buddhism. There are approximately over sixty different methods of cultivation practices introduced in the Lotus Sutra. Among the various methods revealed in this twenty-eight fascicle scripture, the practice of expounding this sutra to others appeared most frequently. Complimentary practices that appeared are, upholding, reciting, and making offerings, to the sutra. This sutra also encourages the practice of the six paramitas and the thirty-seven auxiliary practices. Perhaps the most outstanding examples of practices would be the Bodhisattva Never Despise, who prostrated and paid respect to everyone he saw, and the Bodhisattva Medicine King, who burned his own body as an offering to a Buddha. The resolute mind of faith which reveres everyone as a future Buddha, and the utmost mind of aspiration for the [Buddha] Path, which relinquishes even one's own body has increased the energetic spirit, in striving to progress amidst the placid and less vigorous [styles], of Chinese Buddhism. The direct impact of the Lotus Sutra on the methods of cultivation practice that developed in Chinese Buddhism is enormous, some were collected and compiled into book form; others into instructional manuals on ritual ceremonies. Two of these texts, namely, the An-Lo hsing i (＂The essential Meaning in the Course of Ease and Bliss＂) written by Hui-ssu of the Ch'en Dynasty, and particularly the Fa-hua san-met ch 'an-i (＂The Manual of the Louts Samadhi Repentance＂) written by Chih-i of the Sui Dyn., have been the most influential.In accordance with the guiding codes of the T'ien-t'ai sect, there have been subsequent compilations of many more manuals for repentance rituals. Thus, this allows Chinese Buddhism to be more accessible to the general public, on the one hand, introducing group practice, and at the same time, establishing a ritualistic devotional practice towards the Buddha. The Lotus Sutra advocates the spirit of casting off one's body to seek for the Dharma and, at the same time, makes a special emphasis on carrying out the spirit of both gentleness and patientendurance. It is precisely this kind of beauty and virtue, in its pliability yet unyieldingness, that has penetrated deeply into the very heart of Chinese Culture. Moreover, thi sutra advocates the practice of recitation of the Buddha's and Bodhisattva Avalokitesvara's names-which also had a tremendous effect on the wide spread of Buddhism. Even a non-Buddhist, who when faced with a critical illness or calamity, would call out the name and seek out the help of Amitabha Buddha or Bodhisattva Avalokitesvara. Consequently, this has established an incalculable sense of stability and security to the hearts of the Chinese society for hundreds and thousands of years.

參考文獻

續高僧傳。

法華經。

安樂行義。

金光明經。

法華傳記。