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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/4530


    Title: 《雜阿含經》無常法門之研究;Research on Impermanence Teaching in Samyutagama
    Authors: 董靜宜;Ching-Yi Tung
    Contributors: 哲學研究所
    Keywords: 解脫生死輪廻;;厭離;涅槃;現法安樂住;五受陰;無常法門;udvega;nirvana;experiencing the joy and tranquil in the present;liberation from samsara;five aggregates;impermanence teaching;suffering
    Date: 2007-06-12
    Issue Date: 2009-09-22 09:21:26 (UTC+8)
    Publisher: 國立中央大學圖書館
    Abstract: 本文的討論重心是相關於無常法門的運作及其成效的檢驗,而在進入核心的主題之前必須先釐清無常的義涵,辨別有關無常正確的與錯誤的觀點,界定無常在《雜阿含經》中的地位,並且推論無常法門成立的必要性與重要性。 在諸苦當中,無常之苦是一切眾生普遍皆有而且最為深刻的苦迫。我們應該如實地知道苦的相狀,觀察苦的成因,而不只是沈溺於感受痛苦當中。依據《雜阿含經》的無常法門,我們有能力超越無常對於我們的束縛,所依靠的力量可以分為兩個部分:法門觀照與心性的厭離。就無常法門的運作來說,無常法門主要的觀察對象是針對眾生的五受陰而做分析,而厭離心的發起則是以對治心性上的貪愛而言。 檢視無常法門的作用可以列舉出兩個部分的論述:一,導向生死輪廻的解脫,細分無常法門所談的「解脫」之要點,就是引領眾生由苦惱走向苦的止息,由世間走向出世間,由生死走向不生不死。二,現法安樂住,亦即不以《雜阿含經》的立論系統來看,如果不能接受生死輪廻者,一個人應當接受無常法門所帶來的利益,其理由在於開發法門修行的真實功德,藉由精進不放逸地用功修行,能在每一個當下清淨地安穩樂住。 當然,《雜阿含經》的無常法門並不可能解決世間所有的苦,無常法門的效力範圍是針對調伏心性上的苦惱而言,法門修行的重點也在於心性上的轉換與淨化,由此,我們終將檢證了「無常法門如何可能」的問題。 The main concern of this paper aims to examine the process and effect of Impermanence Teaching(anitya dharma-paryaya). Before getting into the core of the subject, we will clarify the definition of impermanence, then distinguish between the correct and incorrect views of impermanence, thereafter identify the position of Impermanence Teaching in Samyutagama, thus confirm the necessity and importance in the establishment of Impermanence Teaching. Among all sufferings (duhkha), the suffering caused by impermanence is common for all sentient beings and is most tormenting. We should understand the reality of suffering as it is, observe its origins, and do not dwell in the feeling of suffering. According to Samyutagama, we are able to set ourselves free from the binding of suffering. This ability comes from two elements, namely observing ,or analytical meditation and udvega(i.e. to be fed up with the worldly lifestyle). As for the process of Impermanence Teaching, it is mainly observing and analyzing the five aggregates(skandhas) of sentient beings; whereas the arising of nirvana is to deal with the desires arises in the mind. Regarding the effect of Impermanence Teaching, two issues will be discussed. (1)Liberation from the samsara. Understanding more details about the essential meaning of liberation in Impermanence Teaching will lead sentient beings away from suffering and towards cessation of suffering, transcend the mundane world towards supramundane world, and transmigrate from life and death towards neither life nor death(i.e. nirvana). (2)Experiencing the joy and tranquility in the present moment. If someone does not accept the doctrine of samsara, without using the Samyutagama’s reasoning method, he could still enjoy the benefits of Impermanence Teaching, i.e. the absolute calm and tranquil, only if he could practice diligently. By means of the Samyutagama’s Impermanence Teaching alone, it could not resolve all the worldly suffering. Its effects are solely on counteracting the suffering with mental origin, its method is mainly to change and purify the mind. Thus we will finally examine the question “how could the Impermanence Teaching be possible?”
    Appears in Collections:[哲學研究所] 博碩士論文

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