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慧業通來不礙塵 : 從蒼雪讀徹《南來堂詩集》看晚明清初賢首宗南方系的發展歷程=Investigating the Development of the Southern Huayan School in the Late Ming and Early Qing Dynasties, from Cangxue Duche’s Nanlaitang shiji
Author 廖肇亨 (著)=Liao, Chao-heng (au.)
Source 中國文哲研究集刊=Bulletin of the Institute of Chinese Literature and Philosophy
Volumen.46
Date2015.03.01
Pages1 - 29
Publisher中央研究院中國文哲研究所
Publisher Url http://www.litphil.sinica.edu.tw/
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Note中央研究院中國文哲研究所研究員
Keyword明末清初=the late Ming and early Qing; 蒼雪讀徹=Cangxue Duche; 詩僧=poet-monk; 華嚴學=Huayan teachings; 賢首宗=Xianshou school
Abstract 蒼雪讀徹是晚明著名的詩僧。其詩格之高,連當時詩壇領袖吳梅村、王士禎都稱羨不已。甚至說蒼雪讀徹不只是「僧中第一」,更是「詩中第一」。不過在巨大的詩名之外,絕對不能忘記的是,蒼雪讀徹是位「本分衲子」。蒼雪讀徹童貞入道,精持毘尼,終身講經不輟,就連圓寂,都是因為應當世大律師見月讀體之請,在寶華山隆昌寺講《楞嚴》,過於勞累而往生。過去關於蒼雪讀徹的研究,主要集中在其詩藝,本文將從另一個角度出發,以蒼雪讀徹的著作為主要研究對象,重新省思晚明賢首宗南方系發展歷程與文化屬性的特色,進而希望對認識明末清初的佛教文化史走向有所助益。蒼雪讀徹從雲南到江南,自從往參雪浪洪恩之後,一直堅守賢首宗南方系的門庭,而其詩作除了遭逢鼎革之際,感時憂世,繫乎筆端之外,一部《南來堂詩集》,幾乎就是晚明清初江南(特別是南京、蘇州地區)佛教圈具體而微的縮影。法師思想乃在華嚴學的基礎上,通攝百家,博涉內外典,又與當時文人大夫(如錢謙益、吳梅村)聲息相通,藝文修養成為蒼雪讀徹求法弘教的重要資具,此屬晚明清初佛教界重要的發展趨勢,特別是賢首宗南方系更是深得箇中三昧。詩作中常潛藏的悲心弘願,詩史互證的方式,實華嚴學南方系在明末清初的發展之重大特點。

Cangxue Duche was a famous poet-monk of the late Ming period. His poetry style was so eminent that Wu Meicun and Wang Shizhen, the two leading poets of that time, expressed their own great admiration for his poetry. Wu Meicun said Cangxue Duche was “the greatest poet among monks” and even “the greatest among poets”. However, in addition to his great reputation as a poet, Cangxue Duche was also a “fully realized monk”. He had left his home-life as a pure youth, held precepts firmly, and devoted himself to expounding Buddhist sutras. Even his death was because of his overexertion when preaching Śūraṅgama sūtra in Longchang Temple on Mount Baohua. That preaching trip was the result of Jianyue Duti’s invitation.
Previous studies on Cangxue Duche have mainly focused on his achievements in poetry. Taking his writings as the main object, from another point of view, I reflect on the development of the Southern Huayan school in late Ming China and on the characteristics of their cultural properties. I hope readers can benefit from this approach
to better understand the cultural history of late Ming and early Qing Buddhism.
From Yunnan to the regions south of the Yangzi River, Cangxue Duche had adhered to the teachings of the Southern Huayan school since he visited Xuelang Hong’en. In Nanlaitang shiji, he expressed his obsession with China’s situation due to the replacement of the Ming dynasty by the Qing dynasty. In addition, the content of this book can almost be regarded as an epitome of the development of late-Ming and early-Qing southern Buddhism, especially in the Nanjing and Suzhou areas. Cangxue Duche’s thought is based on Huayan teachings, and covered many subjects, touching on both lay and esoteric writings, and both Buddhist sutras and apocryphal writings. He also was in close contact with the literati of that time, such as Qian Qianyi and Wu Meicun. Arts training became Cangxue Duche’s leading method of seeking and expounding Buddha’s truth. This was an important trend in the teaching of the lateMing and early-Qing Buddhist community, especially for the Southern Huayan school.
Table of contents一、前言 1
二、求道因緣:從茫無所解到冰釋無滯 2
三、祖庭風光:雪浪洪恩、巢松慧浸與蘊輝性通 6
四、師友因緣:一雨通潤與汰如明河 9
五、因緣不可思議:賢首畫像與《華嚴懺儀》 14
六、他宗往來:雪嶠圓信、見月讀體、靈巖繼起 19
七、結語 24
ISSN10176462 (P)
Hits177
Created date2016.04.22
Modified date2019.08.07



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