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法眼文益大師的華嚴禪探微=A Study on Hua-yen's Ch'an (Zen) of Great Master Rev. Fa-yen Wen-yi |
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| 著者 |
陳榮波 =Chen, Rong-po
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| 掲載誌 |
新世紀宗教研究=New Century Religious Studies
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| 巻号 | v.8 n.2 |
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| 出版年月日 | 2009.12 |
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| ページ | 125 - 146 |
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| 出版者 | 世界宗教博物館發展基金會附設出版社 |
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| 出版サイト |
https://www.mwr.org.tw/
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| 出版地 | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為東海大學哲學系教授。 |
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| キーワード | 一切現成=Everything is a present reality; 道眼=Tao-eye; 第一義=The first truth; 六相=Six attributes; 接物利生=Dealing with people to live easily; 三界唯心=The three realms are nothing but mind; 丙丁童子來求火=Children fight a fire with fire in the catching fire; 不知最親切=Unknowing is the closest intimacy |
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| 抄録 | 中國襌宗自從六祖惠能奠基創立以來，逐漸在中國肥沃智慧園地裡開花結果而發展出「一花五葉」的五個宗派。其中，法眼宗成立最晚，但是其襌理兼容並蓄，尤其是其所提倡的「華嚴襌」深具襌宗與華嚴宗結合的特質，獨樹一格，值得我們去學習、研究與發揚光大。
法眼宗開山祖師法眼文益大師一方面繼承惠能「自性」（佛性或覺性）、青原行思「不落階級」、石頭希遷「參同契」理事不二思想以及羅漢桂琛「一切現成」，另方面融合了華嚴宗五祖法藏的「新十玄」與「六相圓融」華嚴思想而產生「華嚴禪」，使得中國襌學更加圓通與圓滿。
法眼文益大師「華嚴襌」本著襌宗「繞道說襌」及「言亡慮絕」的遮詮間接表達方式而提出九點語言特性（一、善誘性；二、否定性；三、矛盾性；四、暗喻性；五、詩喻性；六、方便性；七、當下性；八、無言性；九、實踐性），以彰顯襌學的語言方便殊勝妙用。他的接引方法採用：一、答非所問法；二、暗喻不直說法；三、反求諸己法；四、重複法；五、反問法等五種教育方法，來引導眾生轉苦為樂，以度化眾生。至於他的宗風特色是接物利生、應病與藥、自然平實，兼具曹洞宗「穩健細密」與雲門宗「高古隱約」的優點。總之，法眼文益大師秉持佛法「不執著」精神，一切隨時節因緣，了脫生死，成就阿耨多羅三藐三菩提。
The Chinese ch'an (zen), since the sixth patriarch Hui-neng laid a foundation for the establishment, has blossomed and born fruit gradually in the Chinese fertilized.
Wisdom-fields develops five sects of "one flower and five leaves". And the establishment of master rev. Fa-yen Wen-yi sect (法眼宗) was the latest, but its principles of ch'an compatibly, particularly it advocated "Hua-yen's ch'an" which completely chinese ch'an combined the Hua-yen (Kegon) school (華嚴宗) to unify into the special characteristic, became unique, and was worth of us studying, and carrying forward.
The founder of Fa-yen's ch'an whom great master rev. Fa-yen Wen-yi (法眼文益大師) inherited the sixth patriarch Hui-neng's "self-nature" (Buddha-nature), at the same time, had the thought of master rev. Ching-yuan Hsing-ssu "did not attach the social class", master rev. Shih-t'ou Shi-ch'ien" the agreement between reality and phenomena", worked together non-dual wisdom of Buddha (dharmaparyaya) and as well as master rev. Lo-han Kuei-ch'eng "everything is a present reality". On the other hand, he integrated the fifth patriarch Fa-tsang's "new ten myths" and "six attribute's harmony" in the Hua-yen school.Then, this produced "Hua-yen's ch'an, and caused the study of Chinese ch'an to be more flexible and to be complete.
Fa-yen Wen-yi's Hua-yen ch'an based on Chinese ch'an's negative method of "detour in line with meditation" and "beyond language and beyond reason" expression to propose nine linguistic characteristics: 1. good temptation 2. negativity 3. contradiction 4. metaphor 5. poetry 6. convenience 7. immediacy 8. taciturnity 9. practicality, in order to show the unique wonderful use of Chinese ch'an. He received and instructed five kinds of educational methodology: 1. irrelevant replies 2. metaphical and indirect expression of "no explaining frankly" 3. engaging in self-examination 4. redundant method 5. rebutting in reply. It guided all living things to transfer painstaking into happiness. In sum, Fa-yen Wen-yi grasped the spirit of Buddhist "no attachment", all along with the season hetupratyaya, the reincarnation have died, achievement anutra samyak-sambhodhi. (阿耨多羅三藐三菩提，其意譯為無上正等正覺) |
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| 目次 | 壹、前言 127
貳、法眼文益大師思想淵源 127
一、青原行思「不落階級」127
二、羅漢桂琛（867-928）「若論佛法，一切現成」128
三、石頭希遷〈參同契〉129
四、法藏（643-712）華嚴思想 129
參、法眼文益大師華嚴禪思想要義 132
一、華嚴禪的意義 132
二、華嚴禪的形上基礎 133
三、思想方法：不二法門 133
四、華嚴禪的重要思想內容 133
肆、法眼文益華嚴禪的語言特性 136
一、善誘性 136
二、否定性（又叫遮詮性）137
三、矛盾性 137
四、暗喻性 137
五、詩喻性 138
六、方便性 139
七、當下性 139
八、無言性 139
九、實踐性 139
伍、法眼文益接引方法與宗風特色 140
一、接引方法 140
二、宗風特色 142
陸、結語 143 |
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| ISSN | 16843738 (P) |
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| ヒット数 | 882 |
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| 作成日 | 2014.07.14 |
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| 更新日期 | 2020.01.15 |
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