經論名相
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因緣所生法 我說即是空 亦名為假名 亦名中道義 |
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主題：請問閣主,對佛教極樂得看法...?
日期：89/02/09
留言者：BILL
性別：男
年齡：27
學歷：大學
宗教信仰：佛
留言欄：
請問閣主:
金剛經:{忍辱仙人已證悟,歌利王砍他,忍辱仙人不起四相},但推測忍辱仙人鐵定很痛.
是否已證中道正觀的人,和凡夫,在見聞覺知之好壞悲喜,並無不同,只是境界上無我執法執.
(染淨不二).
看六祖,也要躲壞人追殺,一路上(自念起作用)一定也膽戰心驚.
那很多有關證悟之人,多麼自在....,應是指心性無我執法執,很快樂自在.而非肉體,畢竟還有血
有肉.<極樂>是否指非得財色名利的快樂,而是不苦不樂,亦有苦樂的覺知?
主題：RE:請問閣主,對佛教極樂得看法...?
日期：89/02/10
留言者：閣主
留言欄：
--- 回應 BILL 在 89/02/09 的留言 --
證得中道實相的人，乃至連〝快樂〞的念頭也無，何況有〝苦〞的執見？凡苦或樂的
〝因〞及〝概念〞等，皆是執見凡夫的錯覺，皆非真實。割截身體對凡夫而言是「痛」與「苦」
，對聖者而言，只是發生在相續肉身上的〝一個事件〞罷了。當然他也會有流血乃至其他純肉體
的反應，但卻沒有〝凡夫式〞的「苦」的情緒逼迫。極樂世界的覺受亦復如是！
主題：五蘊
日期：89/03/01
留言者：秀萍
性別：女
宗教信仰：佛教
Email：[email protected]
留言欄：
我想問，【五蘊】－ 色、受、想、行、識。是不是會影響一個人的表現、舉止…等呢？謝謝！
主題：RE:五蘊
日期：89/03/01
留言者：ban
留言欄：
--- 回應 秀萍 在 89/03/01 的留言 ---
秀萍你可發現到五蘊之外,你還存在嗎?五蘊不就是你了,你就是五蘊。
主題：RE:五蘊
日期：89/03/03
留言者：版主
留言欄：
--- 回應 秀萍 在 89/03/01 的留言 ---
「五蘊」又名五陰，是指構成吾人身、心的五種要素。「色」蘊泛指一切肉體有形物質成份；「受」等餘四蘊，則指吾人一切感受、思想、意志、記憶等精神作用部份。一切〝有情〞動物基本上，皆是由此五蘊和合而成，因此不同的五蘊即代表了不同的生命，而有不同的思想和行為模式等。
主題：奢摩他,三摩缽提,禪那
日期：89/03/15
留言者：凡夫
性別：男
宗教信仰：佛教
言欄：
請問閣主,
奢摩他 , 三摩缽提 , 禪那---這三者有何分別.阿彌陀佛。弟子凡夫頂禮。
主題：RE:奢摩他,三摩缽提,禪那
日期：89/03/17
留言者：wen-lung
性別：male
宗教信仰：佛教
戒別：五戒
Email：[email protected]
留言欄：
以下說法有些奇怪 非佛法原意 請卓參copy from
http://www.peschvgf.org.tw/mean/article_6/article_603.htm
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六祖壇經第一講不二法門，第二講一心三觀。這個中道法門就是屬直覺的。直覺現前，離開二邊
，直達中道實相。 此外還有三個三昧─一行三昧、一相三昧、一念三昧。何謂「一行三昧」？集
中精神一點，專修一個法，直達真如本性，謂之「一行三昧」。三昧者，正定也。何謂「一相三昧
」？攝一切相而離一切相，謂之「一相三昧」。「一念三昧」呢？不著有念，不著無念，直達真如
本念，謂之「一念三昧」。有三個三昧即三個正定，一行三昧、一相三昧、一念三昧。
何謂一心三觀，若就天台宗，第一講止觀。一個即「奢靡他」。「奢摩他」即「止」，息一切妄念
。「觀」指假觀、空觀、中觀，共三個。「奢靡他」屬止，亦稱淨觀。「三摩缽提」屬觀，亦即
假觀。「禪那」即中觀。三個觀在圓兌經、楞嚴經中講得清清楚楚，天台宗取之，實際禪宗也是
一樣，只是名稱不同，同是一個方法，改了名字罷了。
六祖壇經怎樣講呢？第一無念三昧，第二無相三昧，第三無住三昧。無念三昧即是法華宗的奢靡他
，即止，是淨觀，無相是假觀，無住是中觀。也就是空、假、中三個觀。什麼是空觀？觀一切皆空
，無常。什麼是假觀？觀一切法如夢幻泡影。什麼是中觀？觀一切法非空亦非有，這是三個觀。
這三個觀本來在千年多以前由佛傳出來，他是要人止靜，怎樣打坐，自己將妄念止息。因為到唐
以後人心複雜，沒法從止觀開始修。南宋以後，修止觀，禪定方法，如老鼠拉龜，九百年間幾乎
無人識入門之法。所以宋以後，改為參話頭愈擴愈大，擴成一千六百多公案，搞來搞去皆是一樣
的，參來參去，都是最初方便，不能到究竟的地方。關於這點，我現在略略講幾句話，大眾就可
明白了。
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以下說法較正確
The Jhanas(禪那) in Theravada Buddhist Meditation
by
Bhikkhu Henepola Gunaratana
http://www.saigon.com/%7Eanson/ebud/jhanas/jhanas0a.htm
===========================================================
Etymology of Jhana
The great Buddhist commentator Buddhaghosa traces the Pali word "jhana" (Skt. dhyana)
to two verbal forms. One, the etymologically correct derivation, is the verb jhayati,
meaning to think or meditate; the other is a more playful derivation, intended to
illuminate its function rather than its verbal source, from the verb jhapeti meaning
to burn up. He explains: "It burns up opposing states, thus it is jhana" (Vin.A. i,
116), the purport being that jhana "burns up" or destroys the mental defilements
preventing the developing the development of serenity and insight.
In the same passage Buddhaghosa says that jhana has the characteristic mark of
contemplation (upanijjhana). Contemplation, he states, is twofold: the contemplation
of the object and the contemplation of the characteristics of phenomena. The former
is exercised by the eight attainments of serenity together with their access, since
these contemplate the object used as the basis for developing concentration; for this
reason these attainments are given the name "jhana" in the mainstream of Pali
meditative exposition. However, Buddhaghosa also allows that the term "jhana" can be
extended loosely to insight (vipassana), the paths and the fruits on the ground that
these perform the work of contemplating the characteristics of things the three marks
of impermanence, suffering and non-self in the case of insight, Nibbana in the case of
the paths and fruits.
In brief the twofold meaning of jhana as "contemplation" and "burning up" can be
brought into connection with the meditative process as follows. By fixing his mind on
the object the meditator reduces and eliminates the lower mental qualities such as the
five hindrances and promotes the growth of the higher qualities such as the jhana
factors, which lead the mind to complete absorption in the object. Then by
contemplating the characteristics of phenomena with insight, the meditator eventually
reaches the supramundane jhana of the four paths, and with this jhana he burns up the
defilements and attains the liberating experience of the fruits.
Jhana(禪那) and Samadhi (三摩地)
In the vocabulary of Buddhist meditation the word "jhana" is closely connected with
another word, "samadhi" generally rendered by "concentration." Samadhi derives from
the prefixed verbal root sam-a-dha, meaning to collect or to bring together, thus
suggesting the concentration or unification of the mind. The word "samadhi" is almost
interchangeable with the word "samatha,"(奢摩他) serenity, though the latter comes
from a different root, sam, meaning to become calm.
In the suttas samadhi is defined as mental one-pointedness, (cittass'ekaggata M.i,301)
and this definition is followed through rigorously in the Abhidhamma. The Abhidhamma
treats one-pointedness as a distinct mental factor present in every state of
consciousness, exercising the function of unifying the mind on its object. From this
strict psychological standpoint samadhi can be present in unwholesome states of
consciousness as well as in wholesome an neutral states. In its unwholesome forms it
is called "wrong concentration" (micchasamadhi), In its wholesome forms "right
concentration" (sammasamadhi).
In expositions on the practice of meditation, however, samadhi is limited to
one-pointedness of mind (Vism.84-85; PP.84-85), and even here we can understand from
the context that the word means only the wholesome one-pointedness involved in the
deliberate transmutation of the mind to a heightened level of calm. Thus Buddhaghosa
explains samadhi etymologically as "the centering of consciousness and consciousness
concomitants evenly and rightly on a single object ... the state in virtue of which
consciousness and its concomitants remain evenly and rightly on a single object,
undistracted and unscattered" (Vism.84-85; PP.85).
However, despite the commentator's bid for consistency, the word samadhi is used in
the Pali literature on meditation with varying degrees of specificity of meaning. In
the narrowest sense, as defined by Buddhaghosa, it denotes the particular mental
factor responsible for the concentrating of the mind, namely, one-pointedness. In a
wider sense it can signify the states of unified consciousness that result from the
strengthening of concentration, i.e. the meditative attainments of serenity and the
stages leading up to them. And in a still wider sense the word samadhi can be applied
to the method of practice used to produce and cultivate these refined states of
concentration, here being equivalent to the development of serenity. It is in the
second sense that samadhi and jhana come closest in meaning. The Buddha explains right
concentration as the four jhanas (D.ii,313), and in doing so allows concentration to
encompass the meditative attainments signified by the jhanas. However, even though
jhana and samadhi can overlap in denotation, certain differences in their suggested
and contextual meanings prevent unqualified identification of the two terms. First
behind the Buddha's use of the jhana formula to explain right concentration lies a
more technical understanding of the terms. According to this understanding samadhi
can be narrowed down in range to signify only one mental factor, the most prominent
in the jhana, namely, one-pointedness, while the word "jhana" itself must be seen as
encompassing the state of consciousness in its entirety, or at least the whole group
of mental factors individuating that meditative state as a jhana.
In the second place, when samadhi is considered in its broader meaning it involves a
wider range of reference than jhana. The Pali exegetical tradition recognizes three
levels of samadhi:
preliminary concentration (parikammasamadhi), which is produced as a result of the
meditator's initial efforts to focus his mind on his meditation subject;
access concentration (upacarasamadhi), marked by the suppression of the five
hindrances, the manifestation of the jhana factors, and the appearance of a luminous
mental replica of the meditation object called the counterpart sign (patibhaganimitta);
and
absorption concentration (appanasamadhi), the complete immersion of the mind in its
object effected by the full maturation of the jhana factors.[5] Absorption
concentration comprises the eight attainments, the four immaterial attainments, and to
this extent jhana and samadhi coincide.
However, samadhi still has a broader scope than jhana, since it includes not only the jhanas themselves but also the two preparatory degrees of concentration leading up to them. Further, samadhi also covers a still different type of concentration called momentary concentration (khanikasamadhi), the mobile mental stabilization produced in the course of insight contemplation of the passing flow of phenomena.
主題：RE:奢摩他,三摩缽提,禪那
日期：89/03/18
留言者：閣主
留言欄：
--- 回應 凡夫 在 89/03/15 的留言 ---
「奢摩他」為禪定七名之一，意譯為止、寂靜、能滅，泛指一切止息散亂的心理狀態。
「三摩缽提」意譯為等至、正受、正定現前，為禪定的相續狀態，通於有心定及無心定兩種
定境「禪那」意譯為驍慮思、思維修，意指心定於一境而審察思慮的意思，具有〝定〞〝慧〞等兩
種功能，不同前二純指定心而言。
主題：什麼是明心見性和悟明本心﹖
日期：89/03/18
留言者：初學者
性別：男
宗教信仰：BUDDHA
留言欄：
請問閣主﹐
什麼是明心見性和悟明本心﹖ 阿彌陀佛弟子 初學者
主題：RE:什麼是明心見性和悟明本心﹖
日期：89/03/18
留言者：閣主
留言欄：
--- 回應 初學者 在 89/03/18 的留言 ---
兩者似乎都是禪宗的用語，後者「唯心」的色彩比前者重了許多。「明」白了「心」的本質，「見」到了佛「性」的作用；與悟見了自己的心性，道力是不同的。前者似乎深於後者。
主題：若人欲了知，三世一切佛•應觀法界性，一切唯心造
日期：89/03/26
留言者：王居士
性別：男
宗教信仰：佛教
戒別：五戒
留言欄：
請示閣主：施食儀中的？
『若人欲了知，三世一切佛•應觀法界性，一切為心造』 請閣主更詳細的解釋，阿彌陀佛”
主題：RE:若人欲了知，三世一切佛•應觀法界性，一切唯心造
日期：89/04/03
留言者：閣主
留言欄：
--- 回應 王居士 在 89/03/26 的留言 ---
吾人若欲了解一切已成、未成之佛的真實義，即應以「法界心」來觀察一切法界三千性相，
皆當下是心具心造。一切心外無法，一切法外亦無心，不可說心生一切法，亦不可謂一切法生心，
兩者非一非異。
主題：見分相分...
日期：89/03/30
留言者：林明勳
性別：男
年齡：30
學歷：高職
宗教信仰：佛教
戒別：五戒
留言欄：
諸位法師大德:
弟子近日研讀唯識時,對於見分,相分,自證分,證自證分,等名相問題不甚通曉,懇求法師為弟子
開示
主題：RE:見分相分...
日期：89/04/03
留言者：閣主
留言欄：
--- 回應 林明勳 在 89/03/30 的留言 ---
「見」即見照、心性明了之義，謂能照燭一切諸法及解了諸法義理，亦即能照知所緣對境
（即「相分」，為認識之對象）之主體作用，謂之「見分」。其相對被〝認識〞之境，即謂之
「相分」。
「自證分」者，即心識之自體能證知自己「見分」（認識活動﹞及「證自證分」的內在之作
用。至於「證自證分」，則是指自證分之再證知作用，即心識能〝自了知〞自已的認識作用，從
而進行執取。
唯識學的研究須耐心及細心，也須先準備有關的佛學辭典。
主題：請問閣主
日期：89/04/15
留言者：化名
留言欄：
請問法師,這些名相之間有何差異。意。識。心。佛性。謝謝!
主題：RE:請問閣主
日期：89/04/17
留言者：閣主
留言欄：
--- 回應 化名 在 89/04/15 的留言 ---
「意」是指能對外境超一切知覺、分別等反應的〝第六意識〞而言；「心」則是指能對自
我產生自我愛（輪迴根本力量）的〝第七識〞而言；「識」則為含藏一切業力（灒意識）的〝第
八識〞。而所謂的「佛性」，並非一〝具體〞的心識，乃是指生命的一種「覺悟的本質」，此一
本質並不隨生物〝種類〞的差別而有不同，當任何生物透過修行的努力，而〝恢復〞此一本質後
，即成為具足智慧與慈悲的聖者，吾人名之為「佛」。
主題：悟入,契入,相應,證入
留言日期：89/06/15
留言者：BILL
性別：男
宗教信仰：佛
請問閣主：
常聞學佛要悟入,這悟入,契入,相應,證入,可否能更白話的解釋?若相應,是否就除去煩惱?
是否執著,也是不可思議的東西? 謝謝法施!!
主題:
RE:悟入,契入,相應,證入
留言日期：:89/06/19
留言者：閣主
留言欄：
--- 回應 BILL 在 89/06/15 的留言 ---
悟入是指對佛法之義理有了聞、思二慧的體悟，而不再受疑心所動搖。證入則是在〝悟入〞
的基礎上，更進一步地透過「修慧」的成就，而親證﹝如人飲水﹞了佛法之義理，從而形成
自身性格之一部份而言。
契入與相應大體皆是指對某一種佛法之義理，開始有了某些程度的〝悟入〞，或在實修中
對於所緣理，有了某種程度的〝體會〞而言。不過以上四辭，仍須視上下文意而斟酌。
主題：冤親債主
日期：89/07/25
留言者：Jamie
性別：女
年齡：28
學歷：高職
宗教信仰：佛教
Email：[email protected]
留言欄：
您好: 請問什麼是冤親債主、業障。 謝謝!!
主題：RE:冤親債主
日期：89/07/27
留言者：閣主
留言欄：
