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当書目の情報提供者は 李玉珉老師 です
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元代中峰明本之禪學思想與禪法略探=A Survey of Zhongfeng Mingben's Chan Thought and Practice |
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| 著者 |
釋有晃 (著)=Shi, You-huang (au.)
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| 掲載誌 |
中華佛學研究=Chung-Hwa Buddhist Studies
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| 巻号 | n.10 |
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| 出版年月日 | 2006.03.01 |
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| ページ | 199 - 237 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.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 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為法光佛教文化研究所畢業 |
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| キーワード | 中峰明本=Zhongfeng Mingben; 看話禪; 參話頭=huatou meditation; 禪宗 |
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| 抄録 | 中峰明本禪師（1263-1323年）乃是元代時期提倡看話禪法極為重要的禪師之一。他嗣法於高峰原妙（1238-1295年），為臨濟宗楊岐派虎丘紹隆支下，破庵祖先一系之禪僧。他一生淡泊名利，拒當住持，常年草棲浪宿，且與朝廷保持距離。但從朝廷百官至庶民百姓，乃至海內外學者，無不仰慕其名，爭相追隨請法，當時人們皆譽之為「江南古佛」。
明本非常關注禪林之盛衰，因此他常針對學人及師家的各種弊端加以警策與訶責，以期導正禪門的不良風氣。他曾批駁當時存在於叢林中的諸多禪法和理論，認為這些禪說皆是「情存取舍，意涉所依，用為機關，墮為窠臼」的邪知異解，非究竟禪法。同時，他亦提出其對禪的體認，包括禪不離心、禪不離坐、禪戒一體，將禪與心、禪與坐、禪與戒各自統攝起來，成為其獨特之說法。此外，明本非常強調真參實悟之重要，他表示參禪以明心為要，若不經過一番徹悟，理論即使講得再玄也只是空談，對了生死毫無助益可言。另一方面，明本認為禪與淨乃體一而名二，無有高下之分，但卻不贊成禪淨兼修，而主張各自一門深入。
明本盡其一生都在弘揚看話禪，據其道，他弘揚此禪法的目的主要是為了對治宗門弊病，讓學人有個通往頓悟的下手處。他在話頭上的選用是多元且靈活的，其中最常教人參的兩個話頭是「無」和「萬法歸一，一歸何處」。對於參話頭的過程及結果，明本作了相當生動且具體的譬喻與說明。針對修習看話禪之要旨，明本主張應從根本處破除昏沉與散亂，在參話頭的當下，只允許對話頭起疑情，而不可生起第二念，同時更須死盡偷心。如此，疑情方能有效生起並逐漸加強，直至最終將話頭參破，疑情頓消，生死明了。
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| 目次 | 一、前言 201
二、明本之生平與著作 202
（一）明本之生平
1.幼年至出家前（出生至二十四歲，1263-1286年）
2.出家習禪（二十五歲至三十三歲，1287-1295年）
3.遊方弘化（三十四歲至五十五歲，1296-1317年）
4.返回天目山（五十六歲至入寂，1318-1323年）
（二）明本之著作
三、明本之禪學思想 208
（一）對宗門弊病之舉正
1.對學人之警策
2.對師家之訶責
3.對諸多禪法之批駁
（二）對禪之體認
1.禪不離心
2.禪不離坐
3.禪戒一體
4.強調真參實悟
（三）禪淨會通
1.勘辨四料揀
2.一門深入
四、明本之看話禪法 224
（一）弘揚看話禪之動機
（二）話頭之選擇
（三）看話禪法之要旨
1.破除昏散
2.不起第二念
3.死盡偷心
4.發起疑情
（四）參話頭所獲功效
五、結語 233
Abstruct:
Zhongfeng Mingben (1263-1323) was an important advocate of huatou meditation who lived during the Yuan dynasty. He received Gaofeng Yuanmiao’s (1238-1295) dharma transmission, and belongs to the Huqiu shaolong sub-branch of the Yangqi branch of the Linji lineage. This sub-branch also includes Chan monks in the lineage of Poan Zuxian. Zhongfeng Mingben led a simple life, declining the position of abbot. For many years he moved from place to place, and refused to become involved with the court. However, he was highly esteemed by court officials and commoners, local and foreign students who competed with each other for his instruction. While he was alive he was renowned as the “ancient Buddha of Jiangnan.”
Zhongfeng Mingben was concerned about the decline of Chan monasteries. To restore Chan practices, he often rebuked junior and senior monks who behaved inappropriately. He also criticized ideas and practices current in Chan monasteries, condemning those who “select teachings based on emotions; rely on baseless ideas; behave mechanically; parrot old teachings,” phenomena which he denounced as unorthodox and incorrect. He also stated his own understanding of Chan: Chan is not apart from mind; Chan is not apart from seated meditation; Chan and precepts are of a single essence. Thus his identification of mind, meditation, and precepts with Chan, taken together, represent the unique features of his thought. In addition, he emphasized the importance of active practice and actual realizations. He said that in practice, mental illumination is the key; if one does not undergo complete enlightenment, then one’s theorizing is merely empty talk not conducive to liberation. He believed that Chan and Pure Land share a common essence, although neither is superior to the other. At the same time he did not approve of their dual practice, saying that each one should be practiced in depth individually. Zhongfeng Mingben spent his life popularizing huatou Chan. According to his own writings, his purpose was to counteract lapses in the tradition and give students of Chan a reliable means of attaining enlightenment. His use of huatous is varied and adaptable. The huatous he most commonly assigned are “wu” and “if all returns to the one, whence does the one return.” He gave specific instructions with analogies regarding the process and results of huatou practice. He advocated eliminating sleepiness and instability from their fundamental place as the key to huatou practice; in every moment of working on the huatou, one should allow only a sense of doubt to arise, but not any other thoughts. At the same time, one also needs to let the discriminating mind completely die. This way, the sense of doubt will arise and gradually strengthen, until finally the huatou sunders, the sense of doubt disappears, and life and death are understood. |
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| ISSN | 1026969X (P) |
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| 研究種類 | 佛教-思想 |
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| 研究年代 | 元代 |
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| 研究地域 | 中國 |
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| ヒット数 | 3097 |
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| 作成日 | 2006.12.07 |
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| 更新日期 | 2017.07.28 |
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