| 摘要: | 本論文標題，<「一心不亂」與「念佛往生」的捨報義諦>。主要探究的是佛教行者所追求的終極目標「解脫道」，在面對「死亡」當下的關懷，與心態上的對應方式。佛教行持的依據，如何能夠稟持著從容不迫的意志力，在這一情境下，宗教上的信仰與個別的情操（身心的苦痛）在當下是如何迎應與消解呢？因此，文本的方向，將提出代表性的人物，也就是民國初年的釋印光（1861-1940），與近年正念捨報的釋道證（1956-2003），確實於面對死亡時：「正念分明、清清楚楚、明明白白，意不顛倒，心不散亂。」從容不迫，安詳的面對死亡為主要線索。因此，在這一進路下，也當會面臨一個重要的關鍵，也就是解脫道的實踐與菩薩道的廣化，是否因此成就了佛教行者正念分明的善巧因緣，這也是文本應探討的一個重要議題。在這一前提下，本文將要舉出佛教行者，確實於面對死亡捨報前一瞬之間，為何能夠意識分明，而更能無懼於死亡的主要原由與其解門（法義依據）、
行門（行為舉止）的相關資料，這是本文所要處理的問題。
在此也有必要說明，從佛教哲學的詮釋來檢視以上兩位之間的觀點，這必定會涵蓋太多的因素與當時的社會背景，而文獻的取得與文化的氛圍是有其深刻影響的。即使這二位(印光、道證)行者，對於佛典的體悟，從不同的背景而言，誠然是不同的進路，卻是同一個面向，對於解脫道完成的相關活動，而其意涵則更開顯出佛教哲學的一種實存方法與手段，在這一條件下，是有必要在歷史脈絡去理解了，筆者將以兩位所能蒐集的文獻過程來說明，也就是說，即使承載著不同時期的場域內，也當有不同的視野與對佛教哲學的詮釋方法，對於解脫道的進路，卻有一共通的指向，因此，畢竟將於不同時期的文化融合中產生對話。如果依循這一思維進程，將有機會提供佛教徒面對於正念的深入觀點，而不只是形而上的知識論表達，更能於現實生活體證出細膩的因果關係。
The paper title, < Mind should be undisturbed and Chant Buddha to rebirth>. The main research or discussion is the ultimate goal pursued by the Buddhist monk "Path of relief ", the carefulness to face the moment of death, and a corresponding manner mentality. Based on the religious practice of Buddhism, how can we hold a leisurely willpower, under this circumstance, on the religious sentiments of the individual (physical and mental suffering) at the moment to face the truth and let go? Therefore, the direction of the article is to name two representative figures---Shi Yin Guang(1861-1940) and Shi Dau Jeng(1956-2003) who both lived with mindfulness and selflessness. In the moment of facing death: "Mindfulness is clear, clearly, plainly, intention not reversed, the heart is not scattered." are what we learn from them. Remaining calm and serene in the face of death is the main clue. Therefore, under this approach and also when facing an important key, which is the prevailing of Path of Relief and Path of Buddha, and therefore whether the mentioned fact resulted in the achievements of the Buddhist monk skillful mindfulness distinct is also an important topic that should be discussed in the text .Under the premise, this article will present the actual reason of how a Buddhist monk keeps his consciousness clear without fearing in the moment of death and leaving the former life, and the relevant information of its main Epistemology (Dhamma basis), practices (behavior). This is the problem to be addressed in this article.
It is necessary to explain, if we examine the views between the two people mentioned above from the annotation of Buddhist philosophy , we will find the literature obtained and the atmosphere of literature will be covered and also profoundly impacted by a lot of factors , different social backgrounds. Even the two walker (Yin Guang, Dau Jeng) , their realization of sutras revealed in a different way from different backgrounds but consequently lead to the same direction. The road to complete liberation related activities, and its meaning is showing a more open methods and means of existential philosophy of Buddhism. Under this condition, it is necessary to understand the historical extension which I will try to explain with the literatures that I can possibly collect. That is to say, even if there are fields bearing different time, there should still be a different vision and interpretation method of Buddhist philosophy which will finally lead us to the same direction to approach the road to liberation. After all, new conversation will occur when different cultures integrate with one another. If you follow the thinking process, you will have the opportunity to provide Buddhist mindfulness face in-depth view of not only the expression of metaphysical theory of knowledge but also a better realization of neat causality circle in real life. |
