Wu-t'ai Shan during the Early Chin Dynasty: The Tesimony of Chu Pien=朱弁筆下的金國初期的五台山情況

Gimello, Robert M. (著)=詹密羅 (au.)

Author

Gimello, Robert M. (著)=詹密羅 (au.)

Source

中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies

Volume

n.7

Date

1994.07

Pages

501 - 612

Publisher

中華佛學研究所=Chung-Hwa Institute of Buddhist Studies

Publisher Url

http://www.chibs.edu.tw/publication_tw.php?id=12

Location

新北市, 臺灣 [New Taipei City, Taiwan]

Content type

期刊論文=Journal Article

Language

中文=Chinese; 英文=English

Note

本文著者全名為 Gimello, Robert M. Robert M.Gimello is a professor of the university of Arizona. 作者詹密羅為亞利桑那大學教授。

Keyword

Wu-t'ai Shan=五臺山; Chu Pien=朱弁; Ch'ao `Yueh-chih`; Chin Dynasty; Manjusri=文殊菩薩

Abstract

During the years 1127 to 1143, the Sung scholar, ambassador, and partiot Chu Pien 朱弁(觀如居士，d. 1144 ─ the great-uncle of Chu Hsi 朱熹) was held captive in Ta─t'ung 大同 by the Jurchen rulers of the Chin 金 Dynasty. Shortly before the end of his captivity he wrote an essay entitled T'ai-shan jui-ying chi 臺山瑞應記 in which he described and commented on a series of visions of Mañjuśorī witnesed at Wu-t'ai Shan by members of a Chin military force. Not long after this essay was written it was appended to the Hsu ch'ing-liang chuan 續清涼傳，Chang Shang-ying's 張商英(號：無盡居士 1043~1122) account of his miracle ─ filed pilgrimages to Wu-t'ai Shan some decades earlier (in 1088~1090). This article takes Chu Pien's essay as a focus for the discussion of two related topics: First, the condition of Buddhism in the Wu-t'ai Shan region from the tenth century through the middle of the twelfth century. Second, the role of Buddhism, especially visionary Buddhism, in the lives of the intellectuals of the late Northern Sung and the early Chin. In connection with the second of these themes, Chu Pien and his mentor Ch'ao Yüeh-chih 晁說之 (1059~1129)are presented as eminent representatives of certain important but negelected strains in Sung intellectual life─namely, those trends of thought in which devotion to Buddhism was fully integrated into the culture of the Sung renaissance and not simply overshadowed by Neo-Confucianism. The article includes the Chinese texts and annotated translations of both the T'ai-shan Jui- ying chi 臺山瑞應記 and Chu Pine's biography from the Sung Shih 宋史， along with texts and translations of several other shorter primary sources. 佛法在九州間隨其方而化......北方人銳武。攝武莫若示現。故言神道者宗清涼山。劉禹 Throughout the whole of China the Buddha-Dharma has worked its transfromations in accordance with the special characteristics of each particular locale Northerners are by temperament a martial people, and for the quelling of a bellicose spirit there is nothing so effective as visions. Thus is it said that northerners are devotees of the occult who hold Mount Ch'ing-liang in special esteem.

在 1127~1143 年間，宋朝學者、使節及愛國志士 ── 朱并 ( 觀如居士，1144年卒朱熹的伯父 ) 被金國的女真族統治，囚於大同。在獲釋前不久，他寫了一篇名為 (台山瑞應記〉的文章，評述文殊菩薩對金朝軍隊士兵示現的一連串靈感事蹟。不久，此文被收入張商英 ( 號無盡居士，1043~1122 ) 的〈續清涼傳〉中。〈續清涼傳〉記載張商英在 1088~1090 之間到五台山朝聖的許多感應事蹟。本文將以朱并為主，討論下列兩個相關的主題：一、由十世紀至十二世紀中葉，五台山地區的佛教狀況。二、由北宋末年至金國初期，佛教，特別是佛教靈感事蹟,在知識分子的生活中所扮演的角色。在第二個主題方面，將以朱并及他的老師見說之 ( 1059~1129 ) 代表宋代一派非常重要卻被忽略的思潮。他們對佛教的虔誠信仰與宋代的理學運動完全融為一體，而並未被理學的光芒所掩蔽。本文包括〈台山瑞應記〉及〈宋史﹒朱并傳〉的原文及英文譯注，並附有幾篇較短的主要參考資料的原文及英文翻譯。

ISSN

10177132 (P)

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