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風穴延沼法名變遷 與風穴禪宗風思想論析: 以〈風穴七祖千峰白雲禪院記〉為中心的開展=The Changes of the Religious Name of Feng-Xue Yan-Zhao and the Analysis of the Ideology of the Feng-Xue Zen Principle: Starting from the Record of the Seven Zen Master of Feng-Xue in Qianfeng Baixue Zen Temple
著者 黃連忠 (著)=Huang, Lian-zhong (au.)
掲載誌 圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
巻号n.32
出版年月日2018.12
ページ165 - 192
出版者圓光佛學研究所=Yuan Kuang Buddhist College
出版サイト http://www.ykbi.edu.tw/
出版地桃園縣, 臺灣 [Taoyuean hsien, Taiwan]
資料の種類期刊論文=Journal Article
言語中文=Chinese
ノート1. 作者單位:圓光佛學研究所Yuan Kuang Institute of Buddhist Studies。
キーワード風穴延沼=Feng-Xue Yan-Zhao; 風穴禪= Feng-Xue’s Zen domination; 宗風思想=styles and ethos of Zen; 臨濟宗= the Linji Domination; 風穴七祖千峰白雲禪院記=the Record of the Seven Elders of Feng-Xue in Qianfeng Baixue Zen Temple
抄録風穴延沼(AD.896-973)是北宋初年臨濟宗禪僧,南嶽懷讓禪師第七世,臨濟宗四祖,在中國禪宗史上具有樞紐關鍵之特殊地位。本文從37種禪宗文獻史料中,詳加比對與研究,並且參酌〈風穴七祖千峰白雲禪院記〉的碑記,考察風穴延沼生平大要與相關問題。在傳法世系方面,風穴延沼上承於臨濟嫡傳法系,能中繼於臨濟宗風不輟,並且下傳至石霜楚圓後,另開楊岐、黃龍二派,風穴延沼於五代晚期至北宋初年時期,在時代動盪與社會變遷中傳續了禪宗的心法與宗風。依現存於河南汝州風穴寺之〈風穴七祖千峰白雲禪院記〉碑記中,載明:「禪師法號匡沼,俗姓劉氏,浙東處州松陽縣人也。」刻碑時間為乾祐三年(AD.950),風穴延沼原名當為風穴匡沼,然而時代進入北宋之後,為避宋太祖趙匡胤之諱,而改名為「延沼」或「延昭」,便為後世所襲用。風穴延沼初見南院慧顒時「初見不禮拜」,並且說出「入門須辨主,端的請師分」,以為禪門中真修實證者,才是真正的「禪主」。風穴延沼展現了禪者的氣魄,並以挑戰的態度見於南院慧顒。風穴延沼的禪學宗風思想,標舉「臨機大用」之說,拈出「棒下無生忍,臨機不讓師」之「以悟為則」的教學宗旨,展現了「不立一塵」而生動活潑的禪法。

With respect to preaching principles of Zen, Feng-Xue Yan-Zhao took his Zen lessons directly from the Linji Zen system and managed to preserve the Zen style in the Linji Domination. Later, the domination was passed down to Zen Master Shi-Shuang Chu-Yuan and further branched into other two dominations called Yangqi and Huanglong.
Though during the transitional period of the late Five Kingdoms Period and early Bei-Song Dynasty, the society was undergoing a multitude of vicissitudes and changes, Feng-Xue Yan-Zhao still endeavored to pass down the mantra and style of Zen. It is said in the currently existing inscription called the Record of the Seven Elders of Feng-Xue in Qianfeng Baixue Zen Temple in FengXue Temple in Ruzhou City, Henan Province that “the Zen Master’s religious name is Kuang-Zhou and his secular family name is Liu.”These words were inscribed in the third year of Qianyou (950), when Feng-Xue Yan-Zhao was still referred to by his original religious name Feng-Xue Kuang-Zhou. In the inception of the Bei-Song Dynasty, Feng-Xue Kuang-Zhou altered part of his name “Kuang-Zhou” to “YanZhao.” The alternation was made to avoid using the same word “Kuang” as in the then emperor’s name “Kuang-Yin Zhou.” The name Feng-Xue Yan-Zhao gained popularity among the public and replaced his former name.When Feng-Xue Yan-Zhao made his first acquaintance with Zen Master Nan-Yuan Hui-Yong, he “did not kowtow to him” and said that“only the true master of Zen could determine who is the real host.” The reply revealed his persuasion that only the true practitioner of Zen could live up to the title of “the Zen host.” We can see Feng-Xue Yan-Zhao’s boldness as a Zen practitioner with his somewhat provoking attitude toward Nan-Yuan, Hui-Yong. Feng-Xue Yan-Zhao’s Zen school upheld the ethos of “saving your decree for critical moments,” and from this value derived the preaching goals of “showing no mercy when performing corporal punishment to someone for Zen’s sake; giving in to no master when faced with critical moments” and “comprehending Zen in the right way,” exhibiting the lively and vibrant Zen principle of “expunging all dusts (secular thoughts and ambitions).”
目次一、前言 170
二、風穴延沼的傳法世系與相關研究 170
三、風穴延沼風穴禪之宗風思想 182
四、結論 188
引用文獻 189
一、原典文獻 189
二、近人論著 190
(一)專書及論文集 191
(二)期刊論文 191
ISSN16086848 (P)
ヒット数25
作成日2019.03.21
更新日期2019.03.21



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