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蕅益智旭與日常老和尚詮釋《論語》之研究=The Research of the Interpretation of the Analects by Ouit Zhixu and the Venerable Master Jig-Chang |
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陳彥綾 (撰)=Chen, Yen-ling (compose)
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| Date | 2019 |
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| Pages | 444 |
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| Publisher | 國立嘉義大學 |
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| Publisher Url |
https://www.ncyu.edu.tw/
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| Location | 嘉義市, 臺灣 [Chia-i shih, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 國立嘉義大學 |
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| Department | 中國文學系研究所 |
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| Advisor | 蔡忠道 |
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| Publication year | 107 |
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| Keyword | 蕅益智旭; 日常老和尚; 儒佛會通; 《論語》; 《論語》詮釋 |
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| Abstract | 本論文題目為「蕅益智旭與日常老和尚詮釋《論語》之研究」，研究蕅益智旭與日常老和尚以儒佛會通思想詮釋《論語》的內涵。
蕅益智旭與日常老和尚皆處於儒學變革、佛法衰微的時代，兩位高僧因為不忍聖教衰敗，因而發心復興教法，重燃聖教光輝。蕅益智旭與日常老和尚對於儒學與佛法皆有特殊的貢獻，蕅益智旭以儒佛會通詮釋儒家經典，為儒家經典詮釋開出新面向；蕅益智旭極力復興戒律，提出「現前一念心」使性相融合，在晚明建立統一的佛教。日常老和尚面臨西方文化對中國文化的衝擊以及過度發展物質忽略心靈的過患，因而欲復興中國傳統文化，解決當代文化與心靈的問題，其運用的方法為「重建傳統的倫理道德架構、輔以適當宗教信仰」，以儒家文化與佛教幫助人提升心靈。
蕅益智旭與日常老和尚以儒佛會通詮釋儒家與佛家經典，使儒、佛得以互相詮釋、互相豐富。兩位高僧詮釋的儒家經典中，相同者為《論語》，《論語》的重要思想包括「仁」、「孝」、「禮」，從「內涵」、「效用」、「實踐」層面探析可以從理論與實務層面體證儒家重要思想的深義。從兩位高僧的詮釋中可見儒家透過佛法詮釋而更深邃，佛法透過儒學詮釋而更具體。
蕅益智旭與日常老和尚承襲儒佛會通史的脈絡闡發思想，兩者思想具有「歷時性」的價值。蕅益智旭與日常老和尚會通儒、佛的方法為「由儒顯佛」、「在佛攝儒」，蕅益智旭以「直接會通」，日常老和尚則為「間接會通」。蕅益智旭與日常老和尚闡述儒學的內容與其生處時期的儒學學術風氣一致，未失去儒學的本色，反而以佛學能夠彰顯儒學的深義，具備「共時性」的價值。從兩位高僧闡述的內容中可知儒學的「生命觀」、「孝道觀」、「政治觀」與佛法相合，足見儒學與佛法的精神內涵相通。
The title of this paper is The Research of the Interpretation of the Analects by Ouit Zhixu and the Venerable Master Jig-Chang. It studies the connotation of their interpretation of the Analects through the integration between Confucianism and Buddhism.
Both Ouit Zhixu and the Venerable Master Jig-Chang were in the era of the dramatic changes and degradation of Confucianism and Buddhism. Reluctant to see the decline of Buddhism, the two monks resolved to restore the Buddhist teachings. Both of them made special contributions to Confucianism and Buddhism. Ouit Zhixu interpreted The Analects through the integration between Confucianism and Buddhism, which brought a new aspect of the interpretation of Confucian classics. He strived to restore the discipline, proposing the present mind to fuse Xing School and Xiang School. During the late Ming Dynasty, he established a unified Buddhism. In addition, the Venerable Master Jig-Chang hoped to revitalize traditional Chinese culture to solve the current problems of culture and spirituality in the face of the Western influence on Chinese culture and the wrong situation of the overdevelopment of material world and the failure to enrich the spiritual one. He promoted spiritual growth with Confucian culture and Buddhism by reconstructing the traditional ethical structure and supplementing it with appropriate religious beliefs.
Ouit Zhixu and the Venerable Master Jig-Chang interpreted The Analects through the integration between Confucianism and Buddhism, which can thus interpret and enrich each other. Among all the Confucian classics interpreted by the two monks, The Analects is the same. The important ideas of The Analects include ren, xiao, and li. From the perspectives of "connotation", "utility" and "practice", we can achieve the profound meaning of Confucianism from the theoretical and practical levels.
From the interpretation of the two monks, it is evident that Confucianism is more profound and Buddhist dharma becomes more specific.
Ouit Zhixu and the Venerable Master Jig-Chang inherited the context of the history of integrating Confucianism and Buddhism, both of whose thoughts have the value of “diachronicity”. Ouit Zhixu directly highlighted Buddhism with Confucianism, whereas the Venerable Master Jig-Chang indirectly merged Confucianism into Buddhism. Their explanation of Confucianism is consistent with the academic atmosphere of Confucianism during their time. Therefore, Buddhism can highlight the profound meaning of Confucianism without losing the true nature of Confucianism, which has the value of “synchronicity”. From the demonstration of the two monks, we can see that the life, filial and political thoughts in Confucianism accord with those in Buddhism. In conclusion, the spiritual connotation of Confucianism and Buddhism are consistent and interconnected. |
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| Table of contents | 第一章 緒論 1
第一節 研究動機與目的 1
第二節 研究範圍與義界 7
第三節 研究方法與步驟 12
第四節 前人相關研究成果述評 17
第二章 教法幽微 高僧復興55
第一節 社會動盪 聖教式微55
一、晚明儒佛 思想變革 55
二、當代儒佛 承襲開創 65
第二節 學修經論 依教奉行 81
一、蕅益智旭 82
二、日常老和尚 91
第三節 復興儒佛 為利眾生 107
一、蕅益智旭 108
二、日常老和尚 124
第四節 小結 155
第三章 儒佛會通 論仁、孝、禮 157
第一節 思想核心 以仁為本 158
一、克己復禮 會通願心 159
二、去除私欲 符應正理 177
三、行仁之法 言行合仁 196
第二節 學修基礎 孝悌精神 218
一、仁之本與 會通皈依 220
二、孝之成效 良好人際 232
三、誠敬事親 以禮盡孝 244
第三節 行為準則 以禮約之 276
一、攝禮歸仁 會通戒法 277
二、以和為貴 內外合宜 293
三、知禮行禮 以禮為政 308
第四節 小結 322
第四章 佛法解儒 儒佛互釋 328
第一節 思想對話 詮釋方法 329
一、儒佛交涉 歷史演變 330
二、思想交融 會通方法 341
第二節 會通釋儒 時代價值 357
一、晚明儒學 三教會通 359
二、民國儒家 多元會通 370
第三節 儒佛相證 觀念詮釋 384
一、生命之道 無限生命 386
二、在家盡孝 出家修道 397
三、內聖外王 成佛作祖 407
第四節 小結 417
第五章 結論 420
參考文獻 426 |
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| Hits | 225 |
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| Created date | 2021.11.25 |
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| Modified date | 2023.01.16 |
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