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淨源《華嚴普賢行願修證儀》研究=Study on Jingyuan’s Huayan Practice and Cultivation Liturgy |
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| 著者 |
游雪惠 (著)=Yu, Hsueh-Hui (au.)
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| 出版年月日 | 2021 |
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| ページ | 183 |
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| 出版者 | 華梵大學 |
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| 出版サイト |
https://www.hfu.edu.tw/
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 華梵大學 |
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| 学部・学科名 | 東方人文思想研究所 |
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| 指導教官 | 王惠雯 |
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| 卒業年 | 109 |
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| キーワード | 晉水淨源=Jinshui Jingyuan; 華嚴中興之祖=Patriarch who Revived the Huayan School; 《華嚴普賢行願修證儀》=Huayen Practice and Cultivation Liturgy; 普賢十大願=Samantabhadra Bodhisattva’s ten great vows; 圓融無礙=perfect interpenetration without obstruction; 帝網無盡=inexhaustible Net of Indra |
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| 抄録 | 本文主要研究華嚴行門儀軌-淨源《華嚴普賢行願修證儀》為探討依據，相關討論有四類：一、淨源修學歷程對復興華嚴貢獻的事蹟；二、懺儀的成立背景；三、普賢十願實修的義理內涵 四、華嚴心要觀門的修行實踐方法。
淨源最初習法，先受承遷(生卒不詳)、次受明覃(生卒不詳)、後受長水子璿(965-1038)座下學習《楞嚴》、《圓覺》、《華嚴》等經。又從清本大師(生卒不詳)處所得到《華嚴還源觀》，及秘思(994-1056)所得僧肇《四絕論》。最後幸 得高麗義天入宋問法，帶來收藏諸多華嚴祖師所造的作品贈予淨源。淨源得以諸因緣搜集華嚴祖師相關作品，著手校對勘訂、編注書籍，其中編製一系列懺悔發願《修證儀》。
淨源竭力編制華嚴懺儀有二大因素：一、天臺學派在北宋初期積極復興，智顗體制化禮法傳統已根深蒂固而受影響，二、天臺出現山家山外之論爭，山外派與華嚴之教觀相似，恐混淆不清，導致華嚴門人傾向天臺懺法之因緣。
所以淨源為了復興華嚴，一生致力收集勘訂及研於相關典籍，積極劃分華嚴與天臺教觀之別。主張此不僅須落實於教理上，更需實踐於華嚴行門上之宗門特色同時建立祖庭、確立傳承譜系，止息華嚴內部紛爭等。其貢獻即是復興「華嚴」的具體事實，因而成為宋代華嚴中興之祖當屬實至名歸。
The main purpose of this study is to explore the Huayan (華嚴) rituals based on Jingyuan’s (淨源, 1011–1088) Huayan Practice and Cultivation Liturgy (華嚴普賢行願修證儀 ). The discussions can be divided into four categories: 1) Jingyuan’s practice process and his contribution to the revival of Huayan; 2) The establishment background of this repentance liturgy; 3) The philosophical connotation of Samantabhadra Bodhisattva’s ten great vows in practice; and 4) The meditative approaches to the Huayan Dharmadhatu.
Jingyuan started his learning of dharma from Chengqian (承遷, dates unknown), followed by Mingtan (明覃, dates unknown), and finally went to Changshui Zixuan (長水子璿, 965–1038) to study the Shurangama (楞嚴), Complete Enlightenment (圓覺), Huayan and other sutras. Furthermore, he obtained the Observations on Returning to the Source (還源觀 ) from Master Qingben (清本大師, dates unknown) and Sengzhao’s (僧肇, 384–414) Four Ways of Cutting Thoughts (四絕論 ) from Misi (秘思, 994–1056). Ultimately, as Master Ui-Chon’s (義天 , 1055–1101) came from Goryeo (高麗) for the exchange of Buddhism studies with the Song Dynasty, he brought a collection of Huayan partriarch’s works for Jingyuan. From all the masters, Jingyuan was able to collect works of Huayan Buddhism, and began to proofread, edit and annotate various books, including a series of Cultivation Liturgy for repentance.
Jingyuan made great efforts to compile Huayan’s repentance liturgy for two reasons: 1) The Tiantai School was actively revived in the early Northern Song Dynasty, and Zhiyi’s (智顗, 538–597) institutional protocols created a significant impact; and 2) The controversy between the on and off the mountain branches (山家山外) caused confusion as the off-mountain shared similar religious views with Huayan, which made Huayan disciples tend to learn the Tiantai repentance practice.
Therefore, in order to revive Huayan, Jingyuan devoted his life to collecting, editing and studying relevant works, actively promoting the division between the views of Huayan from that of the Tiantai School—not only from the doctrines but also from the religious characteristics of Huayan practice. At the same time, he established the patriarchal temples, confirmed the inheritance pedigree, and ceased the internal disputes in Huayan followers. Overall, Jingyuan’s contributions have been the solid facts of reviving Huayan, which makes him the “Patriarch who Revived the Huayan School” of the Song dynasty. |
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| 目次 | 第一章 緒論 1
第一節 研究動機與目的 1
一、研究動機 1
二、研究目的 3
第二節 研究方法與進路 3
第三節 原典文獻及學界研究回顧 4
一、史傳原典書籍 5
二、學界研究成果 8
第四節 本文章節概要 14
第二章 淨源對華嚴弘傳的貢獻 17
第一節 生平事略及其著作 17
一、棄儒從釋 17
二、負笈從師修學入道 19
三、編撰著書及注疏 22
第二節 義天與華嚴思想的淵源 26
一、淨源與義天書信交流 27
二、入宋求法的原因 31
三、入宋問法得解惑 33
第三節 淨源闡釋華嚴與樹立傳承 37
一、淨源復興賢首事業－編注、修纂華嚴思想之文獻典籍 37
二、確立華嚴傳承譜系 41
第四節 本章小結 51
第三章 制立《普賢修證儀》之淵源與懺儀的結構特色 55
第一節 淨源制立《普賢行願修證儀》之淵源 55
一、制立懺儀的起因 55
二、制立懺儀的學思背景 57 |
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| ヒット数 | 212 |
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| 作成日 | 2022.09.28 |
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| 更新日期 | 2023.01.18 |
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