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Zhiyi's interpretation of the concept 'dhyana' in his Shi chan boluomi tsidi famen

机译：Z Hi一声interpretation of the concept "订婚宴啊" in his shi禅波罗密特斯蒂法们

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摘要

This study is an analysis of Zhiyi's interpretation of the concept of "dhyana" in his Shi chanboluomi cidi famen (An Exposition of Methods to Achieve the Stages of Meditative Perfection, hereafter, The Stages of Meditative Perfection). In the studies of Chinese Buddhism, dhyana , translated into Chinese "chan," is commonly associated with the Chan school (Chan zong ) developed in China in the seventh and the eighth century. In Zhiyi's The Stages of Meditative Perfection, however, dhyana is generally understood as the Four Dhyanas. In the "Four Dhyanas" chapter of The Stages of Meditative Perfection, Zhiyi specifically defines dhyana as "zhilin (dhyana factors)" and "gongde tsonglin (an array of meritorious qualities)." The Stages of Meditative Perfection is Zhiyi's systemization of the various dhyana methods practiced by Chinese Buddhists from the second to the sixth centuries A.D. A general sketch of The Stages of Meditative Perfection is made in the first three chapters of this study. In the first chapter I make a brief textual review and discuss some general features of this text. In chapter two, I discuss some of the important terms related to meditation practices used inThe Stages of Meditative Perfection. The third chapter is an analysis of some of Zhiyi's dhyana classification systems that appear in the first five chapters of The Stages of Meditative Perfection , which comprises Zhiyi's theoretical systemization of Dhyana-paramita . Among Zhiyi's discussion of the actual practice of the fifteen dhyana methods discussed in the sixth and seventh chapters of The Stages of Meditative Perfection, two dhyana practices, the Four Dhyanas and the Tongming guan (The Contemplation Leading to [Six] Supernormal Powers and [Three Illuminating] Insights) are the most crucial for our understanding of Zhiyi's concept of dhyana. Therefore, these two dhyana practices are selected as the subject of detailed analysis. Four aspects of Zhiyi's interpretation of dhyana will be examined in my analysis: Zhiyi's definitions of dhyana, his concepts of "Mundane Dhyana" and "Supramundane Dhyana," the role of intellect and physiology in the meditative states in Zhiyi's interpretation of dhyana, and Zhiyi's method of synthesizing practice and doctrine in his interpretation of dhyana.
机译：这项研究是对志义在其《禅修博罗密·西迪·法门》中对“禅定”概念的解释的分析（一种达到冥想完美阶段的方法的阐述，以下简称“冥想完美阶段”）。在中国佛教的研究中，禅定被翻译成中文“ chan”，通常与七，八世纪在中国发展的禅宗（Chan zong）有关。然而，在智义的《冥想的阶段》中，禅定通常被理解为四个禅定。在《禅修完美阶段》的“四个禅宗”一章中，至义专门将禅宗定义为“禅林（禅宗因素）”和“功德宗林（一系列功绩）”。禅修阶段是公元2世纪至6世纪中国佛教徒对禅修方法的系统化。本研究的前三章概述了禅修阶段。在第一章中，我进行了简短的文本回顾，并讨论了本文的一些常规功能。在第二章中，我讨论了《冥想完美阶段》中使用的一些与冥想练习有关的重要术语。第三章是对智义的禅定分类体系的一些分析，这些体系出现在《禅修完美阶段》的前五章中，其中包括智义的禅定理论。在志义关于《禅修完美阶段》第六章和第七章讨论的十五种禅定方法的实际讨论中，有两种禅修方法，即四禅和通明观（导致[六个]超常力量和[三个]的沉思。照明]见解对于我们理解Zhiyi的禅定概念至关重要。因此，选择这两种禅修实践作为详细分析的主题。在我的分析中，将考察志义对禅的解释的四个方面：志义对禅的定义，他的“世俗禅”和“世上禅”的概念，智力和生理学在禅义对禅的解释中的作用以及志义的禅定。禅修法中综合实践和学说的方法。

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    Wang Huei-hsin;

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