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清虛休靜儒佛會通論的特點及意義—以〈儒家龜鑑〉為主=Characteristics and Significance of Cheongheo Hyujeong(清虛休靜 s Confucianism-Buddhism convergence theory: Focusing on "The Mirror of Confucianism(儒家龜鑑 )" |
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任洧廷 (著)=Yu Jeong Im (au.)
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| Source |
2023 第九屆漢傳佛教與聖嚴思想國際學術研討會
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| Date | 2023.07.01 |
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| Publisher | 財團法人聖嚴教育基金會 |
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| Publisher Url |
https://www.shengyen.org.tw/index.aspx?lang=cht
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| Location | 臺北, 臺灣 [Taipei, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Keyword | 清虛休靜=Cheongheo Hyujeong; 儒家龜鑑=The Mirror of Confucianism; 儒佛會通論=Confucianism-Buddhism convergence theory; 中庸=The Doctrine of the Mean; 朱子學=Neo-confucianism |
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| Abstract | 清虛休靜（1520-1604）是十六世紀朝鮮的高僧，在壬辰倭亂中立下許多戰功，是個同時受到儒佛兩方尊崇的人物，也努力於統合禪教兩宗之人物。清虛休靜選寫《三家龜鑑》，探討儒釋道三教的會通，〈儒家龜鑑〉是其 中的一篇，顯示休靜對儒學的理解以及其儒佛會通意識。本論文通過〈儒家龜鑑〉考察休靜儒佛會通論的特點，釋論休靜對《中庸》的理解，將其論述與朱熹比較，刻畫出其內容與朱子學的關係。
首先，休靜的儒佛會通論與前代的論述有所不同，反應當時朝鮮政教環境及思想背景。休靜生活的時候，朝鮮朝廷一時措施獎勵佛教的政策，佛教處於比較振興的時代，而朝鮮儒學進展更深入的性理學討論。當時的學術環境，不是儒者單方面排斥佛教，而是儒佛兩邊產生是非的爭論。因此，休靜不必刻意去努力反駁儒者的排佛論，而是直接探討儒學本身的特質，企圖打破儒家與佛家的境界。
其次，休靜解釋《中庸》的時候，部分採用朱子學的理論體系，但其具體論述有不同之處。休靜在〈儒家龜鑑〉中不僅論述子思的《中庸》原文，也參考朱熹的《中庸章句》。休靜解釋《中庸》的時候，引述朱熹的言說，也採用朱熹的「居敬」工夫以及區分已發未發的思想體系。但休靜的論述並不是與朱子學全面一致。休靜以「一念」的產生與否為準，區分已發與未發，他的論述幾乎省略有關禮樂刑政等制度之問題，也未論及「窮理」工夫。
再次，休靜通過《中庸》的內容，企圖導引儒佛兩邊的會合。休靜對《中庸》的論述，幾乎著重於心性的修養問題，將其內 容與「無極而太極」聯結一起說明。休靜將心性論的「中庸之道」與宇宙論的「無極而太極」結合，主張宇宙的根源就是在我心中。可見休靜將佛家的道理「心」與儒家的道理「天」結合，藉此導引儒佛的會通。
Cheongheo Hyujeong(清虛休靜 , 1520-1604)was a monk in sixteenth-century Joseon who made significant contributions during the Imjin War(壬辰倭亂 ), and was respected by both Confucian and Buddhist, and worked hard to integrate the Zen and non- Zen Buddhist sects. Cheongheo Hyujeong wrote "The Mirror of Three Teachings(三家龜鑑)" to explore the convergence of Confucianism, Buddhism, and Taoism. "The Mirror of Confucianism(儒家龜鑑)" is one of the articles, which shows Cheongheo Hyujeong's understanding of Confucianism and his consciousness of Confucianism-Buddhism convergence. This paper examines the characteristics of Cheongheo Hyujeong's Confucianism-Buddhism convergence theory through "The Mirror of Confucianism," which explains his understanding of "The Doctrine of the Mean(中庸)" and compares it with that of Zhu Xi, and characterizes the relationship between its content and Zhu Xi's study.
Firstly, Cheongheo Hyujeong's Confucianism-Buddhism convergence theory is different from previous discussions, reflecting the political and religious environment and ideological background of Joseon at that time. When Cheongheo Hyujeong lived, the Joseon court implemented policies to promote Buddhism, and Buddhism was in a relatively prosperous period, while Confucianism in Joseon was more deeply involved in discussions of Neo-confucianism. The academic environment at that time was not that Confucianists unilaterally rejected Buddhism, but that disputes arose between Confucianists and Buddhists. Therefore, Cheongheo Hyujeong did not need to deliberately refute Confucianists' anti-Buddhist arguments, but directly explored the characteristics of Confucianism, attempting to break down the boundaries between Confucianism and Buddhism.
Secondly, when explaining "The Doctrine of the Mean," Cheongheo Hyujeong partly adopted the theoretical system of Zhu Xi, but his specific discourse was different. In "The Mirror of Confucianism," Cheongheo Hyujeong not only discusses the original text of "The Doctrine of the Mean," but also refers to Zhu Xi's commentary of "The Doctrine of the Mean." When explaining "The Doctrine of the Mean," Cheongheo Hyujeong quoted Zhu Xi's words and also used Zhu Xi's "Jujing(居敬) " method and the ideology of distinguishing between already manifested(已發) and unmanifested(未發). However, Cheongheo Hyujeong 's discourse was not entirely consistent with Zhu Xi's study. Cheongheo Hyujeong distinguished between the manifested and the unmanifested based on the "one thought(一念)" and his discourse almost omitted issues related to rites, music, punishment, and politics, nor did he discuss the "probe the principle(窮理)" method.
Lastly, Cheongheo Hyujeong guided the convergence of Confucianism and Buddhism through the content of "The Doctrine of the Mean." Cheongheo Hyujeong's discourse on "The Doctrine of the Mean" almost focuses on the issue of cultivating the heart, and he links its content with "The Supreme Ultimate(無極而太極 )." Cheongheo Hyujeong combines the "Doctrine of the Mean" of the psychology with the "The Supreme Ultimate" of the cosmology, advocating that the root of the universe is in my mind. It can be seen that Cheongheo Hyujeong combines the Buddhist concept of "the mind" with the Co |
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| Hits | 23 |
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| Created date | 2024.10.16 |
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| Modified date | 2024.10.21 |
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