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澄觀心性思想之探討－以〈心要法門〉為中心=Nature of Mind in Ch’eng-Kuan Perspectives－Mainly on Dharma Essentials of the Mind |
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李敏璽 (著)=Lee, Min-hsi (au.)
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| Date | 2013 |
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| Pages | 147 |
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| Publisher | 華梵大學 |
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| Publisher Url |
https://www.hfu.edu.tw
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| Location | 新北市, 臺灣 [New Taipei City, 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 | 華梵大學 |
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| Department | 東方人文思想研究所 |
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| Advisor | 熊琬=Hsiung, Won |
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| Publication year | 101 |
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| Keyword | 〈心要法門〉=Dharma Essentials of the Mind; 心性=nature of mind; 澄觀=Ch'eng-kuan; 華嚴宗=Hua-yen tsung; 禪宗=Chan tsung; 如來藏=tathagatagarbha; 如來藏緣起=origin of tathagatagarbha |
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| Abstract | 本文主要為探討澄觀心性思想，是從〈心要法門〉一書來著手探究文中所呈現的「心性」思想，其真正意涵為何？〈心要法門〉一書，是澄觀對皇太子，所說修行要旨的內容，全文短短五百多字且清楚道出修行之契領，可說是澄觀思想之總括。「心性」一詞是學界對禪宗義理思想的詮釋，但發展至今不論是儒學、道學、佛學領域，皆對「心性」一詞都有不同之詮釋理解，本文主要以禪宗要旨「心之本性－清淨心就是如來藏」循進探討。
在印度佛教及部派佛教時期已有「心性」思想的存在，但未有明確定義且當佛教傳入中國後，「心性」一詞，則有了儒、道、佛三層面的詮釋，更是中國哲學重要核心的課題，是本體論、價值論亦是人本思想，然而佛教所談的「心性論」則是以成佛為依歸，《華嚴經》云：「一切眾生皆有如來智慧德相，只因妄想執著不能證得」，道出如來藏、自性清淨之思想，成佛之因素乃在「心」的本體，在理論上是提出了「心」體用說，而這「心性」思想的開展，延伸到後來的宋明理學皆不離此。
筆者試以透過澄觀的著作來瞭解和探索其心性思想，檢視澄觀是否為開展「禪教合一」之先驅， 並立圖釐清澄觀「禪」之思想意涵，確認其「心」思想就是真如義，這是就如來藏緣起而說的。
This paper aims to explore nature of mind in Ch'eng-kuan perspectives through Dharma Essentials of the Mind, focusing on the real meanings of nature of mind that it presents. Dharma Essentials of the Mind contains what Ch'eng-kuan expressed to the prince the gist of the contents of Dharma practice. The text just covers five hundred words and clearly reveals the key points of Dharma practice, so it can be said to sum up the ideas of Ch'eng-kuan. “Nature of mind” is the word created by the academics for ideological interpretations, but since its development there have been different interpretations for the term “nature of mind” in the fields of Confucianism, Taoism, and Buddhism. This paper tries to examine it mainly through the substance of Chan tsung, “nature of mind -- pure heart is Tathagatagarbha.”
In the period of Indian Buddhism and schools of Buddhism, the idea of “nature of mind” already existed. But when Buddhism was introduced to China, the term “nature of mind” has three levels of interpretation of Confucianism, Taoism, and Buddhism, and it is an important core subject of Chinese philosophy. It is ontological, axiological, and humanistic; however, in Buddhism, “theory of nature of mind” is based on Buddhahood attainment. Mahāvaipulya Buddhāvataṃsaka Sūtra says, “All sentient beings have tathagata wisdom and good nature, but due to persistent delusions and attachment, Buddhahood cannot be achieved. It shows the thoughts of Tathagatagarbha and purity of nature mind. The factors for Buddhahood attainment lie in the “nature of mind.” In theory, it puts forward the theory of “mind” carrying out ideas, which extends to the later Confucian school of idealist philosophy of the Song and Ming dynasties.
The paper tries to realize and study Ch'eng-kuan’s thoughts of nature of mind through his writings, and examines whether Ch'eng-kuan is the pioneer carrying out “Chan syncretism.” It aims to clarify Ch'eng-kuan’s ideological meaning for Chan, and confirm whether his idea of “mind” is really as true as what originates in tathagatagarbha.
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| Table of contents | 摘要 II
ABSTRACT III
目次 IV
表錄 V
圖錄 VI
第一章 緒論 1
第一節 研究動機與目的 1
第二節 前人研究成果 4
第三節 研究範圍、方法與章節架構 11
第二章 澄觀生平、思想淵源及著作 16
第一節 澄觀生平學思歷程 16
第二節 「佛教心性」思想的發展 20
第三節 澄觀心性思想的淵源 43
第四節 澄觀的著作、學說與〈心要法門〉 51
第三章 〈心要法門〉的心性思想 70
第一節 澄觀著作中對心性的詮釋 70
第二節 〈心要法門〉對心性的詮釋 78
第三節 澄觀心性思想特色 83
第四章 〈心要法門〉的如來藏思想 88
第一節 如來藏緣起所依經論與淵源 88
第二節 華嚴五教判與如來藏緣起之關連 102
第三節 澄觀之判教與心性思想之聯結 107
第五章 結論 113
第一節 澄觀心性思想與禪教合一 113
第二節 澄觀心性思想對後代之影響 115
第三節 澄觀心性思想對現代之啟發及意義 118
第四節 澄觀思想未來的研究方向 120
參考書目 123
附錄 135 |
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| Hits | 61 |
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| Created date | 2023.05.08 |
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| Modified date | 2023.05.08 |
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