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《菩提達摩南宗定是非論》批判北宗「師承是傍法門是漸」之探討=A Study in Exposition on Right and Wrong in regards to Bodhidharma's Southern School—Denouncing the Northern School as Advocating the "Gradual" instead of "Sudden" Enlightenment in Buddhism |
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| 著者 |
詹德耀 (著)=Chan, Te-yao (au.)
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| 出版年月日 | 2014 |
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| ページ | 150 |
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| 出版者 | 華梵大學 |
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| 出版サイト |
https://www.hfu.edu.tw
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 華梵大學 |
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| 学部・学科名 | 東方人文思想研究所 |
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| 指導教官 | 黃英傑=Huang, Ying-chieh |
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| 卒業年 | 102 |
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| キーワード | 菩提達摩=Bodhidharma; 滑臺之爭=Huatai Debate; 神秀=Shenxiu; 慧能=Huineng; 神會=Shenhui |
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| 抄録 | 「禪觀」於中國之發展，始自後漢桓帝建和二年（148年），時有僧人安世高抵洛陽，倡「數息觀」，演「善開禪數」。迨此，「禪觀」，蘊萌於華夏。自菩提達摩約於南朝宋明帝秦始六年（470年）抵廣州之昔，早期之禪學於中土實已具基礎，甚多譯經流通當世。北朝之際，達摩禪仍只屬「禪」之一支，尚非為主流。然至初唐，達摩禪已蔚為流行。概因自達摩經慧可至僧璨…等之頭陀行，獨來獨往，居無定所，隨緣而度，自不易攝受於時之言者。但迨至道信，其於蘄州黃梅（今湖北黃梅縣）西北三十多公里之破頭山（亦名雙峰山）「擇地開居，營宇立象」之轉型蔚為突破；其後之弘忍「密來自呈，當理與法」，致使東山法門霈然大盛，乃成為其時之首善禪學大纛。
禪宗之傳承，由達摩至弘忍，不論於之禪法及傳燈皆能一脈相傳無虞。然自慧能之後之神會於唐開元二十年（732年）在滑臺召開無遮大會，以「師承是傍，法門是漸」攻詰神秀－普寂一系之後，自此即開啟了禪宗法脈新頁。
達摩以四卷《楞伽經》授予慧可、僧璨、道信、弘忍，到神秀依復如是行楞伽禪。迨慧能始稍有所變化，至神會則以《金剛經》取代《楞伽經》最為劇烈。
本文意圖從「早期的禪宗思想」達摩禪入手，依序探究達摩經慧可、僧璨、道信、弘忍到神秀、慧能之禪法；復次以形成禪門分裂之「滑臺之爭」事件，深入弘忍逝後，神秀接替法如於玉泉開法之史絡發展，剖析「禪宗傳法袈裟及法門頓漸」探討之史實。
“Chan meditation” started to develop in China when a monk named An Shi-gao arrived at Luoyang in the second year of the reign of Emperor Huan of the Han Dynasty (148 AD) and started to advocate “Anapanasati” and promote “integration of Chan and existing Buddhist teachings”. Since then, Chan meditation budded in ancient China. Before Bodhidharma arrived at Guangzhou in the sixth year of the reign of the Emperor Ming of Liu Song of Southern Dynasties (470 AD), Chan of ancient times already had a solid foundation in China, and the translations of many Buddhist texts spread in the country. During the time of Northern Dynasties, Dharma Chan was still one school of Chan Buddhism but not yet the mainstream; it did not become widespread until the beginning of Tang Dynasty. Starting from Bodhidharma, through Huike and Sengcan, Chan Buddhist monks devoted themselves to asceticism. Owing to that, they lived alone and often moved from one place to another; they felt at ease under all circumstances and were not easily affected by rumors at the time. Chan Buddhism did not make a breakthrough in the form until when Daoxin settled down and built a temple for worshiping the Buddha statue in Potou Mountain (also called Shuangfeng Mountain), which lay over 30 kilometers to the northwest of Huangmei, Qizhou (Huangmei County, Hubei Province of modern times). Later Hongren, the successor to Daoxin, received his Chan master’s instructions over his own self-learning. East Mountain Teachings (Dongshan Famen), therefore, became extremely prevalent and the most highly praised Chan school.
In terms of the Chan transmission, the dharma was smoothly passed down to the next successor during Bodhidharma and Hongren. However when Shenhui, the successor to Huineng, held Kumbh Mela at Huatai in the 20th year of the reign of Emperor Xuanzong of Tang Dynasty (732 AD), he accused the school of Shenxiu—Puji of propagandizing that the enlightenment in Buddhism should be attained with a gradual instead of sudden approach. Since then, the schools of Chan Buddhism ushered into a new age.
Bodhidharma granted the four chapters of Lankavatara Sutra to Huike, Sengcan, Daoxin and Hongren; even Shenxiu continued to practice Lankavatara Sutra. Huineng started to make slight changes, and Shenhui took an even more drastic action by replacing Lankavatara Sutra with Diamond Sutra.
By studying Dharma Chan—Chan Buddhism of early times, this article aims at first investigating the dharma preached by Bodhidharma, Huike, Sengcan, Daoxin, Hongren, Shenxiu and Huineng. Second, with the study of “Huatai Debate”—an event causing the school division of Chan Buddhism, the article goes deeper into the historical development regarding the fact that Shenxiu took the place of Faru to preach Buddhist doctrines in public after Hongren’s death, and analyzes the historical discussions regarding the dharma transmission, and the gradual and sudden enlightenment in Buddhism”. |
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| 目次 | 誌謝 I
中文摘要 II
ABSTRACT III
第一章 導論 1
第一節 研究動機和目的 1
第二節 研究方法與範圍 5
第三節 文獻回顧 7
第二章 早期的禪宗思想 11
第一節 從菩提達摩、惠可到僧璨的達摩禪 13
一、菩提達摩的禪法 13
（一）、二入四行 13
（二）、修道要直探心源 18
（三）、菩提就在日常生活中 21
二、慧可的禪法 23
三、僧璨的禪法 25
第二節 道信的《入道安心要方便法門》 29
一、諸佛心第一與一行三昧 30
二、念佛即念心，求心即是佛 32
三、守一不移 35
第三節 弘忍的東山法門 38
一、最上乘論 39
二、弘忍的守心禪法－守本真心 42
第四節 神秀的《觀心論》與《大乘無生方便門》 46
一、《大乘五方便》的思想 46
二、《觀心論的禪法》 47
（一）、內觀與外行 47
（二）、觀心與念佛 55
三、《大乘無生方便門》的禪法 56
（一）、大乘五方便 56
（二）、 禪戒合一 60
第五節 慧能的禪法 63
一、無相戒 64
二、見性成佛道 66
三、無念即正念 70
四、淨心念佛 72
第三章 滑臺之爭 76
第一節 禪門的分裂 77
一、法如的開法 77
二、神秀的北上 80
三、慧能的南下隱遁 87
四、神會的崛起 92
第二節 《菩提達摩南宗定是非論》 96
一、神會與滑臺的機緣 96
二、滑臺無遮大會的歷史背景 96
三、神會在滑臺的主張 100
四、《菩提達摩南宗定是非論》的成書 103
第三節 滑臺之爭的真正目的 108
一、禪宗六祖的爭論 108
二、七祖之爭 111
第四章 禪宗傳法袈裟及法門頓漸的探討 117
第一節 禪宗袈裟的探討 117
一、佛陀的金襴袈裟 117
二、神會的袈裟說 122
三、付法袈裟的真實性 128
第二節 法門的「頓」與「漸」 129
一、楞伽法門 129
二、神會的「頓」、「漸」論 132
第五章 結論 136
參考文獻 144
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| ヒット数 | 62 |
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| 作成日 | 2023.05.08 |
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| 更新日期 | 2023.05.08 |
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