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星雲大師為僧之道－以《我不是「呷教」的和尚》為核心=A Study of Venerable Master Hsing Yun’s Conducts and Ways of a Monastic--Using “I am not a Dependent of the Buddha” as the Focal Point of Study |
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| Author |
何佳芳 (撰)=Ho, Chia-fang (compose)
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| Date | 2021 |
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| Pages | 130 |
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| Publisher | 南華大學 |
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| Publisher Url |
https://web.nhu.edu.tw/
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| Location | 嘉義縣, 臺灣 [Chia-i hsien, 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 | 南華大學 |
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| Department | 宗教學研究所 |
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| Advisor | 蔡昌 |
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| Publication year | 109 |
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| Keyword | 星雲大師=Venerable Master Hsing Yun; 僧傳=Monastic Biography; 僧道=Monastic Conduct; 僧侶=Monastics |
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| Abstract | 三寶具足，正法得以久住。而其中僧寶的存在，代表著佛教的延續，故此，佛教形象寄託在出家人當中。能保護佛教的形象，才能維護佛法的純正，是佛教求取生存的基本條件，進而才能談到弘揚佛法，擴展佛教的事業。從佛教歷史的角度，每個朝代都有著高僧。本研究針對星雲大師的著作《我不是「呷教」的和尚》，進行僧人的思想和德行詮釋。
在本研究中，研究者將星雲大師看作為當代的高僧，文本視為高僧傳記。高僧傳記結合了佛教、歷史和文學三方面元素，由高僧的宗教實踐歷程，提供一個足以垂範後事的修行典範。然而，在創作的背後，往往承載作為僧人身分的宗教使命。在研究方法上，使用文獻分析法和佛教詮釋學，希冀透過對文本的分析和詮釋，探究星雲大師的外顯與內隱為僧之道。
星雲大師作為當代的僧人，在外顯之德上顯現的是，弘法事業不管是在教理、教制、教產上，除了要保持傳統，並賦予創新，新觀點，而在遇到困難時，不但不怕爭議、困難，反而以堅持不退縮的德行，透過靈活善巧的智慧，開創出新格局。這為一般從外顯的功績上，較容易看見的外顯之道。在內隱僧道的分析，以外顯僧道做為參照，透過文本分析出的志德、信德、勇德，三德的脈絡下，以事顯理，爬梳出的內隱之德，在「志德」部分有恩志、願志、忍志；在「信德」部分有信仰、信念、信心；在「勇德」部分有直心之勇、承擔之勇、大無畏之勇。而此三德，同時也對應著佛道上的信、願、行、三種資糧。
在此當中，星雲大師作為禪宗臨濟宗第四十八代傳承人，以「人間生活禪」作為臨濟禪法的現代詮釋。臨濟禪法，最主要的機趣，從人人都是「無位真人」基礎上，開展「平常無事」的人生境界。星雲大師在弘化佛教事業上，因為「無位」，而能超越自身利益取向，面對困境安危，當中以以「忍」、以「勇」發揮絕對的精神，超越二元對立，以信願行三者全部投入，不被附著。因為「無事」，沒有時間、空間的束縛，事相雖然忙碌，但在心中不被世俗綁住。星雲大師透過在生活日常的具體實踐，呈現臨濟禪中的「隨處作主，立處皆真。」展現身心一如、任運通達、自由自在的禪者風範。
The fulfillment of the Triple Gem is requisite for the abidance of the right Dharma. Of the three, the Sangha Gem signifies the continuance of Buddhism; therefore, monastics are the best representations of Buddhism. Being able to protect the image of Buddhism will preserve the authenticity of the Buddhist teachings, which is the fundamental criteria for the survival of Buddhism, Dharma propagation, and development of Buddhist enterprises. From a historical perspective, every dynasty had its eminent monks. This research will exposit a hermeneutic explanation on monastic thought and behavior based on the book Wǒ Bùshì “Gājiào” De Héshàng, authored by Venerable Master Hsing Yun.
In this research, the author regards Venerable Master Hsing Yun as an eminent monk of the current era and the primary text of research as a biography of eminent monks. A typical biography of eminent monks will integrate three elements—Buddhism, history, and literature; and through the exposition of the monk’s religious life account, establish a role model for practicing monastics. The composition of such a work is often motivated by a sense of mission for one’s religion. This research conducts documentary analysis and Buddhist hermeneutics on the primary text in order to study Venerable Master Hsing Yun’s apparent and implicit ways of conduct as a monastic.
Venerable Master Hsing Yun—a monk of the current era—demonstrates apparent virtues through the development of Buddhist enterprises. On doctrinal lineage, sangha regulations, or temple assets, besides maintaining tradition, Venerable Master also innovates and provides new perspectives. Furthermore, upon encountering difficulties, Venerable Master is unaffected by disputes or threats, and works to skillfully solve problems. Contrarily, on the analysis of implicit virtues, the author references the above mentioned apparent virtues, as well as applies the context of Three Virtues—will, faith, and courage—in order to summarize Venerable Master’s implicit virtues. The virtue of will includes the will to reciprocate, vow, and tolerate. The virtue of faith includes religious faith, constant mindfulness, and confidence. The virtue of courage means the courage of being honest, shouldering responsibilities, and fearlessness. The Three Virtues also correspond to the Three Provisions—faith, vow, and practice—necessary to accomplish one’s cultivation.
As the Forty-Eighth Patriarch of the Linji Sect of the Chan School, Venerable Master Hsing Yun adopts “Chan in everyday life” as the modern hermeneutic explanation of Linji Chan. Linji Chan is characterized by being a “true man of no status,” thus achieving a state of “without concerns in ordinary life.” On Buddhist enterprises, Venerable Master’s attitude of “no status” enables him to transcend personal gains. When encountering adverse conditions, Venerable Master is able to utilize “tolerance” and “courage” and transcend dualistic opposition, as well as fully actualize the Three Provisions of faith, vow, and practice and remain unattached. Because of “without concerns,” Venerable Master does not expe |
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| Table of contents | 謝 誌 I
摘 要 III
Abstract IV
目 錄 VI
圖目錄 VII
表目錄 VIII
第一章 緒論 1
第一節 研究背景與動機 2
第二節 研究問題 8
第三節 研究方法 9
第四節 研究大綱 13
第二章 《我不是「呷教」的和尚》文本分析 16
第一節 文本的緣起與背景 16
第二節 外顯與內隱僧道 18
第三節 外顯之道 22
第四節 內隱之德 27
第三章 外顯僧道的詮釋 40
第一節 星雲大師之創新思想 40
第二節 星雲大師之佛教教理 51
第三節 星雲大師之佛教教產 63
第四節 星雲大師之佛教教制 76
第四章 內隱僧道的詮釋 87
第一節 志德－佛教靠我 捨我其誰 87
第二節 信德－佛法真義 惟信能入 98
第三節 勇德－與時俱進 敢為天下先 105
第四節 禪者行誼 113
第五章 結論 119
參考書目 125
圖目錄
圖1三大革命對應太虛大師和星雲大師思想 46
圖2 星雲大師為僧之道圖 123
表目錄
表1《我不是呷教的和尚》文本文章分析表 17
表2星雲大師人間佛教性格的義理整理 23
表3星雲大師教制革命整理 24
表4星雲大師改革創新項目 26
表5被冠與不同和尚命名與原因 29
表6星雲大師信仰歷程 31
表7星雲大師逢十生日整理表 35
表8太虛大師三革運動與星雲大師三個重新估價值內容 46
表9星雲大師人間佛教創新具體弘法展現 49
表10三法印分析表 50
表11儒道佛對人格修行 56
表12星雲大師為僧之道外顯和內隱德行表 120 |
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| Hits | 209 |
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| Created date | 2021.11.09 |
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| Modified date | 2023.01.09 |
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