唐代的法華修行與念佛之會通─以千福寺飛錫的法華三昧與念佛三昧為中心

A Syncretic Samādhi of Fahua Practice and Buddha-recalling in Tang Chinese Buddhism-----On the Case of Feixi's Buddhism

曾堯民(Yao-Min Zeng)

指導教授 ： 周伯戡教授

國立臺灣大學/文學院/歷史學研究所/博士(2014年)

https://doi.org/10.6342/NTU.2014.10515

摘要

天台僧團由隋代僧人智顗開創，以天台山佛隴道場、國清寺與荊州玉泉寺為三座主要寺院。往後天台的發展以國清寺與玉泉寺二寺系為主，國清寺系主要在南方，玉泉寺系則進出北方，以兩京為主。在南宋僧人志磐編纂的佛教史書《佛祖統紀》中，因其本身為天台國清寺系之故，東土的祖師傳承即以國清寺系為正統，祖師的同門則為旁出，玉泉寺系在此原則下被納入旁出與未詳承嗣的分類中。
後人對於天台的認識多立基於志磐的《佛祖統紀》，因此對於唐代天台的認識是以國清系寺系為主，玉泉寺等天台僧團則較不受重視。若能理解玉泉寺等天台僧團，將能更多面地了解唐代天台的發展，以及唐代佛教的面貌。
論文以活躍於八世紀長安的千福寺飛錫為中心，飛錫學天台止觀，又身處北方，與北方天台傳統關係較為密切，而非南方的國清寺，正可藉此來理解天台在北方，特別是兩京一帶的發展。透過飛錫的生平、著作、相關寺院、來往僧人等，釐清飛錫在當時長安佛教中的地位，及其在中古佛教中的特殊與重要之處。
飛錫與楚金一同學習天台止觀，參與楚金的千福寺法華道場，同行法華三昧時，並在楚金過世後，接任千福寺法華道場主持。在楚金於千福寺建多寶塔，立法華道場後，將天台與法華三昧的傳統帶入該寺，使其成為長安天台與法華三昧的重鎮，並有其傳承系譜。
飛錫、楚金於千福寺法華道場所行之法華三昧，在慧思、智顗的基礎上而有所不同，亦與同時代南方國清寺的湛然有所不同。首先，千福寺建有多寶塔與法華道場，在法華三昧進行的過程中，多寶塔作為行道旋繞的中心，同時誦經。其次，將常不輕菩薩行置於法華三昧的脈絡中，該菩薩行所禮敬的眾生一方面可作為法華三昧觀想的對象，一方面又可在日常生活中隨時隨地表達此一禮敬。
除了行法華三昧外，千福寺法華道場另一個實踐上的特點在於對念佛的強調。飛錫對於念佛、淨土的關懷甚早，在其接任法華道場後不久，持續至其晚年著作《念佛三昧寶王論》之時。《寶王論》透過念三世佛的架構，一方面展現出兩層意義的念佛，另一方面統攝法華與念佛二種三昧，並使之產生連結。飛錫對於念佛的強調，延續著曇鸞、道綽以來的關注，同時凸顯口稱念佛中音聲高大之重要性，與八世紀之後對於強調音聲高大之趨勢相符。
飛錫在《寶王論》中以萬善同歸結尾，各式各樣的實踐方法皆為念佛三昧之異名。《寶王論》既為飛錫的晚年之作，這一主張可說為其最後之結論。以一位身在天台傳統，長年主持法華道場，實踐法華三昧的僧人來說，其最後的歸依處是念佛三昧，除了是飛錫個人的宗教選擇之外，正可表現出長安的天台傳統，或者說千福寺的天台傳統之特點。
飛錫所在千福寺所代表的天台傳統，在兩京一帶具有影響力，在北方較之國清寺所代表的天台更具代表性。透過理解飛錫，得以了解在宋代的天台正統確立之前，唐代北方天台的發展樣貌，對於唐代天台能有一個更多面的理解。

關鍵字

飛錫 ； 楚金 ； 千福寺 ； 國清寺 ； 寶王論 ； 法華三昧 ； 念佛三昧

並列摘要

The Tiantai Monastery was founded by Zhiyi in Sui dynasty, where there were three major temples: Folong Temple and Guoqing Temple on Mount Tiantai and Yuquan Temple in Jingzhou. Later the Tiantai tradition mainly had developed into two branches, Quoqing Temple and Yuquan Temple, where the former was based in South China and the latter in North China, particularly in Changan and Luoyang. However, in the Fozu tongji compiled by Zhipan, a monk of Guoqing Temple origins in South Song dynasty, the lineage of Chinese patriarchs in Guoqing Temple was considered as the orthodox Chinese Buddhism while other fellows of the same monastery were only seen as one branch of it; in this case, Yuquan Temple was put under other branches without clear lineage.
What we understand about Tiantai is based on Zhipan’s Fozu tongji, including its development in Tang dynasty that focused on Guoqing Temple instead of other Tiantai Monasteries such as Yuquan Temple. If we know better about them, we can understand more about the development of Tiantai in Tang dynasty, even the variety of Buddhist history in the Tang dynasty.
The dissertation focuses on the study of Feixi, a monk who was active in Qianfu Temple, Changan in the eighth century. As Feixi learned Tiantai zhiguan （pacification and contemplation） in North China, he developed a close relationship with the northern Tiantai traditions but not the southern ones in Guoqing Temple. That is why Feixi is a good model for us to understand the development of Tiantai in North China, especially in Changan and Luoyang. Through his life, writings, associates, temples he connected with, etc., we could know his status in Changan Buddhism, and his uniqueness and importance in medieval Chinese Buddhism.
Feixi learned Tiantai zhiguan with Chujin and practiced Fahua （Lotus） Samādhi in Fahua Monastery of Qianfu Temple that Chujin was in charge. After Chujin passed away, Feixi was in charge of Fahua Monastery as successor. Because of Chujin, Fahua Monastery of Qianfu Temple had become the center of Tiantai and Fahua Samādhi traditions in Changan and developed its lineage.
Based on Huisi and Zhiyi’s teachings, Feixi and Chujin’s practice of Fahua Samādhi in Fahua Monastery of Qianfu Temple had made some changes, and was also different from the contemporary monk, Zhanran in Guoqing Temple. First of all, there built Duobao ta （Prabhūtaratna pagoda） and Fahua Monastery in Qianfu Temple; Duobao ta became as the circumambulating center in the process of Fahua Samādhi while reciting sutra. Second, by including Changbuqing pusazing （Bodhisattva Never Disparaging’s actions） in the practice of Fahua Samādh, the practitioners would take common people as the object of contemplation while they could even practice in the daily life by showing respect to any people in any time.
Besides Fahua Samādhi, another characteristic of Fahua Monastery of Qianfu Temple was the emphasis of nianfo （Buddha-recalling）. Feixi had been concerned about nianfo and jingtu （pure land） early after he took charge of Fahua Monastery until his later years when he wrote Nianfo sanmei baowang lun （Treaties on Buddha-recalling Samādhi as Jeweled King）. Feixi gave the structure of nian Sanshifo （recalling the Buddha of Three Ages） in the Baowang lun with two features; one was to show two purposes for the nianfo, the other was to combine Fahua Samādhi and Nianfo Samādhi, making them connected with each other. Feixi’s concern of the nianfo depended on the development of the nianfo since Tanluan and Daocuo. Meanwhile, Feixi emphasized the importance of loudness in oral recitation of the nianfo that was in line with the trend of loudness in repeating oral recitation after the eight century.
Feixi’s Baowang lun ended with Wanshan tonggui （the common end of myriad good deeds） that means the variety of practices were just different names of Nianfo Samādhi. Since Baowang lun was the work of his later years, this view could be seen as Feixi’s conclusion. For Feixi who immersed in the Tiantai tradition, in charge of Fahua Monastery and practiced Fahua Samādhi for a long time, Nianfo Samādhi was his last refuge as a personal religious choice, but which also demonstrates Changan’s Tiantai tradition, or at least the characteristics of the Tiantai tradition in Qianfu Temple.
The Tiantai tradition in Qianfu Temple where Feixi presided was more influential and representative around Changan and Luoyang than the Northern tradition of Guoqing Temple. By understanding Feixi, we could learn the development and diversity of the Tiantai tradition in the North China, having a more comprehensive knowledge of the Tiantai tradition in Tang dynasty before the orthodox Tiantai was set up in Song dynasty.

並列關鍵字

Feixi ； Chujin ； Qianfu Temple ； Guoqing Temple ； Baowang lun ； Fahua Samādhi ； Nianfo Samādhi

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