|
|
|
 |
|
|
|
|
|
|
高麗時期的《維摩詰經》接受：以李奎報禪詩為中心=The Acceptance of the Vimalakīrti Nirdeśa Sūtra During the Goryeo Period: Focusing on Lee Gyu-Bo’s Zen Poems |
|
|
|
| 著者 |
朴永煥 (著)=Park, Young-hwan (au.)
|
|---|
| 掲載誌 |
佛光學報=Fo Guang Journal of Buddhist Studies
|
|---|
| 巻号 | n.2 新2卷 |
|---|
| 出版年月日 | 2016.07 |
|---|
| ページ | 229 - 263 |
|---|
| 出版者 | 佛光大學佛教研究中心 |
|---|
| 出版サイト |
https://cbs.fgu.edu.tw/
|
|---|
| 出版地 | 宜蘭縣, 臺灣 [I-lan hsien, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者為東國大學中文系教授 |
|---|
| キーワード | 《維摩詰經》=Vimalakīrti Nirdeśa Sūtra; 李奎報=Lee Gyu-bo; 諸法性空=the nature of all the things is emptiness; 世間與出世間=being in the mundane and being out of the mundane; 心淨則佛土淨=if the heart is peaceful and quiet, the Buddha land is peaceful and quiet |
|---|
| 抄録 | 在韓國歷史上最早關心和研究《維摩詰經》的人物是元曉 (617-686)。他的「無礙思想」，追求超越分別、無拘無束的「一切無礙人，一道出生死」的道理，基本上與打通世間和出世間來追求「不二法門」的精神不謀而合。到了高麗朝，最致力宣揚《維摩詰經》的是大覺國師義天與普照國師知訥。雖然不像唐宋文人那麽熱愛《維摩詰經》，然而高麗朝的代表文人李奎報也在一定程度上接受《維摩詰經》的觀點。李奎報的禪詩亦具有與《維摩詰經》密切相關的意蘊。可以從三個方面概括：《維摩詰經》體現了大乘入世如幻的實相行，一切法皆如的觀念。李奎報的有些禪詩形象地體現出諸法性空、眾生性空的道理；《維摩詰經》突出地發展了大乘佛教入世精神，打通了出世與入世。李奎報在詩作裡不僅反映這些平等觀精神，同時也打通「世間與出世間」意圖；李奎報本身也似乎覺悟了「亦入世亦出世」、「心淨則佛土淨」的道理，並將這些《維摩詰經》強調的「清淨之心」思想表現於他的詩作。可說，李奎報在詩作中信手拈來地運用《維摩詰經》核心思想與典故，不僅豐富了詩歌的内容，同時深化了詩歌思想。可見《維摩詰經》在高麗朝的普及程度。
The first person who was concerned with the Vimalakīrti Nirdeśa Sūtra and studied it in Korean history is Wonhyo (617-686). His thought of “Free from Care” that seeks the truth of surpassing difference and the unconstrained “person without any care could get rid of life-and-death from one way”, basically coincides with the spirit of straightening out “being in the mundane” and “being out of the mundane” to finally seek “Non Duality.” In the Goryeo dynasty, the person who was mostly devoted to publicize the Vimalakīrti Nirdeśa Sūtra was Taegak National Preceptor Uichon (大覺國師義天) and Bojo National Preceptor Jinul (普照國師知訥). Although his ardent love for the Vimalakīrti Nirdeśa Sūtra was not as great as that of the literati in the Tang or Song dynasties, Lee Gyu-bo, as a representational literatus in the Goryeo dynasty, accepted the viewpoint of the Vimalakīrti Nirdeśa Sūtra to a certain extent. Lee Gyu-bo’s Zen poems also possess the implication that is closely related to Vimalakīrti Nirdeśa Sūtra. Three characters could be summarized as follows.
Firstly, the Vimalakīrti Nirdeśa Sūtra reflects Mahāyāna’s Dharmatā that “being in the mundane” is like a mirage and the conception that all the Buddhist doctrines are constant. Some of Lee Gyu-bo’s Zen poems also vividly demonstrate the truth that the nature of all things and living creatures is emptiness.
Secondly, the Vimalakīrti Nirdeśa Sūtra has outstandingly developed Mahāyāna’s spirit of “being in the mundane” and straightened out “being in the mundane” and “being out of the mundane”. Lee Gyu-bo represented these equality views and also tried to straighten out “being in the mundane” and “being out of the mundane” in his poems.
Thirdly, Lee Gyu-bo himself seemed to be aware of the truth that “being in the mundane” is the same as “being out of the mundane”, and “if the heart is peaceful and quiet, the Buddha land is peaceful and quiet.” The thought of a “peaceful and quiet heart”, which is emphasized in the Vimalakīrti Nirdeśa Sūtra, has been reflected in his poems, too.
It could be argued that Lee Gyu-bo used the Vimalakīrti Nirdeśa Sūtra’s main thought and allusions freely in his poems. It not only enriches the poems’ content, but also deepens the poems’ thought. The Vimalakīrti Nirdeśa Sūtra’s popularity in Goryeo dynasty can also be seen here.
|
|---|
| 目次 | 一、高麗時期與《維摩詰經》 232
（一）大覺國師義天(1055-1101) 233
（二）普照國師知訥(1158-1210) 235
二、李奎報禪詩所運用的《維摩詰經》思想及典故 238
（一）諸法性空與畢竟空 238
（二）煩惱即涅槃 246
（三）諸法心淨則佛土淨 253
三、結語 262 |
|---|
| ISSN | 24143006 (P) |
|---|
| ヒット数 | 194 |
|---|
| 作成日 | 2020.04.08 |
|---|
| 更新日期 | 2020.04.08 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
