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漢月法藏(1573 ~ 1635)與晚明三峰宗派的建立=Han-yueh Fa-tzang(1573 ~ 1635)and the San Fong Schoolin Late Ming Dynasty |
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| 著者 |
連瑞枝 (著)=Lien, Ruch-chi (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.9 |
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| 出版年月日 | 1996.07 |
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| ページ | 167 - 208 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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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 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| キーワード | 晚明佛教=Buddhism in late Ming Dynasty; 漢月法藏=Han-yueh Fa-tzang; 三峰宗=San Fong School |
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| 抄録 | 漢月法藏（1573～1635）是晚明三峰宗創始者，本文將他求法的歷程分為三個階段來討論︰一、漢月自修的過程；二、漢月與臨濟宗師密雲圓悟授受法嗣時的經歷；三、漢月在受臨濟源流後，其禪法自成一家之言，而形成「三峰宗派」的階段。除這三階段外，本文也一併討論漢月禪的理論內容，其獨立於其師時所受到的爭議及漢月圓寂後到明亡以前的各種爭論。在漢月自我修持的過程中，他與當時社會的互動關係是極重要的。漢月儒釋互通，他所主張的禪法及建立宗門內在理論之傾向，與明末江南地區的學術風氣有極為密切的關係。漢月個人以「臨濟宗旨」契入悟境後，便秉持著恢復惠弘覺範（1070～1128）「臨濟宗旨」之說，並以中興臨濟為己任。更積極地，漢月又撰寫《五宗原》一書，回溯五家源流，並以此批判當時禪門流弊，希望藉此理念建立一套精確的方法，以驗鑒禪宗五家傳承及挽救禪宗內在義理的流失。這種精神的表現加上漢月以儒釋互通之講學風格，使漢月禪法在萬曆，天啟，崇禎年間吸引了許多東林門人及左派王學矯正派學者前往問道，而這股力量無形間提高了漢月在佛教社會的地位。漢月雖欲恢復宋明以來禪宗傳法時之種種流弊，但也因如此為他自己招來許多不同的評價。漢月招致爭議的舉止有︰一、漢月在尋師印可時，密雲欲付法予漢月，漢月卻以臨濟宗旨未明，不受密雲之付法。但後來卻因種種因素，又受了臨濟源流。一般認為，漢月既受臨濟源流便應尊敬密雲師，但漢月後來提倡臨濟宗旨時，往往有語言砥觸密雲。所以，漢月被指為昧於嗣法. 密雲後來也撰有《闢妄救略說》一書批判漢月。二、漢月所提倡的臨濟宗旨及五宗原被指為魔說。漢月在提倡臨濟宗旨時，便極力提倡祖師禪，並以恢復禪門古風為旨，其禪法至為剛烈。或以其為魔說，或以其法不適末法眾生，眾說紛云。縰然如此，漢月門下多法門龍象，這是明末諸老皆認同的事實。所以，從漢月在受臨濟法嗣時所招致的爭議來看，禪宗內在的法嗣關係是可以從義理，倫理及門戶情勢去進行理解的. 本文之目的便是希望透過漢月在求法過程中所揭露出來的種種爭議，促使我們理解晚明佛教社會化的向面，或也可以是說晚明禪宗社會化的一個向面。
This article is concerning the new raised Buddhism branch: San-fong School(三峰宗)during the late Ming to early Ch'ing dynasty. It focuses mainly on the life of Han-yueh Fa-tzang(漢月法藏, 1573 ~ 1635), who is the founder of the San-fong School in late Ming Dynasty. I'll trace his life autobiography with three steps:(1)The process of self-educated(自學)since he was young. (2)The disagreement with his teacher, Mi-yun Yuen-wu(密雲圓悟), an important master of Lin-ji School(臨濟宗).(3)Influenced by Lin-ji School, he formed San-fong School. The interrelationship between Han-yueh and the surroundings played an important role in the process of self-education. Han-yueh had mastered in both Confucianism and Buddhism. The method of recognition method of enlightenment he advocated and the renovation of the inner theory of Five School(五宗) of Zen, which were influenced by "the doctrine of Lin-ji"(臨濟宗旨)by Huei-hon Jueh-fan(惠弘覺範), traced back to the academic atmosphere of the southern China. After Han-yueh's self-education, he tried very hard to find someone to acknowledge his understanding. The second period of his life is full of dramatic episode, when Mi-yun accepted Han-yueh as his pupil, Han-yueh rejected their relationship many times for their disagreement in the "the doctrine of Lin-ji". In the third period, his controversial behavior push Han-yueh act uniquely, but there were so many followers which ensured and strengthened his social status in Buddhist community very firmly. In this article I try to penetrate the highly complicated processes of searching a master, they reveals in tree aspects:(1) the understanding and approval in the teachings of Zen.(2) the definition of the ethics between teacher and followers.(3) the socialization of the Zen -- between Sacred and Secular. |
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| ISSN | 10177132 (P) |
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| ヒット数 | 2228 |
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| 作成日 | 1998.04.28
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| 更新日期 | 2017.06.16 |
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