|
|
|
 |
|
|
|
|
|
|
雲門宗禪法的華嚴意涵=A Study of Huayan Thought in the Teachings of the Yunmen Lineage of the Chan School |
|
|
|
| 著者 |
劉貴傑 (著)=Liu, Gui-jie (au.)
|
|---|
| 掲載誌 |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
|
|---|
| 巻号 | n.24 |
|---|
| 出版年月日 | 2014.12 |
|---|
| ページ | 95 - 128 |
|---|
| 出版者 | 圓光佛學研究所=Yuan Kuang Buddhist College |
|---|
| 出版サイト |
http://www.ykbi.edu.tw/
|
|---|
| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者為國立新竹教育大學環境與文化資源學系教授。
|
|---|
| キーワード | 一心=one mind; 理事無礙=harmony of absolute and relative; 一真法界=one true dharmadhātu; 一多相即=identity of one and many; 實際理地=the real principle ground |
|---|
| 抄録 | 雲門宗為中國禪宗的一個支派。宋代禪僧文偃（864-949）於同光元年（923），在廣東韶州雲門山創建光泰禪院，傳揚禪法，故稱為雲門宗。該宗以「雲門三句」（函蓋乾坤、截斷眾流、隨波逐浪）、「一字禪」（運用一個字，截斷學人妄念流注，從而在困頓滯塞之中，猛然躍入悟境）等施設接引學人，其宗風是孤危聳峻，人難湊泊。雲門宗在五代、北宋十分興盛，至南宋逐漸衰微，入元之後，湮沒不聞。自宋代以來，華嚴宗仍然保有其佛教修學的影響力。一方面因為有義學僧伽專習《華嚴》經教，另一方面由於禪宗僧人也重視對華嚴學的創用。所以，有些禪僧每多借資華嚴義理來闡揚禪法。雲門宗的一些禪僧受到華嚴教學的影響，對華嚴宗的義理也有頗多 攝受。本文僅就該宗光 祚（？ -1031）、 承古（970-1045）、重顯（980-1052）、倚遇（1005-1081）、契嵩（1007-1072）、宗本（1021-1100）、宗賾（？-1106）、惟白（未詳）、懷深（1077-1132）、彥琪（未詳）諸師的語錄，論述這些禪師偶將禪法與華嚴教學加以聯結，闡明其禪法的華嚴意涵，從而呈現其禪法的圓融特色。
The Yunmen School (雲門宗) is a lineage of the Chinese Chan School. In 923, the Chan master Wenyan (文偃) (864-949) founded the Guangtai Chanyuan (光泰禪院) on Yunmenshan (雲門山) in Shaozhou (韶州), Guangdong (廣東), therefore his lineage is called Yunmen School. “Yunmen’s three phrases” (雲門三句) and “one word Chan” (一字禪) epitomize the school’s unconventional teaching methods that aimed at overcoming discursive thought and lead to sudden insight. During the Five Dynasties (五代) and Northern Song (北宋) period, Yunmen School flourished, but declined during the Southern Song Dynasty, eventually disappearing after the Yuan Dynasty (元代). During the Song Dynasty, the Huayan School still exerted its influence on Buddhist study and practice. On the one hand, there were erudite monks who specialized in the study of Huayan (華嚴) thought. On the other hand, monks belonging to the Chan School also emphasized the study of Huayan. Therefore, a number of Chan monks relied on the Huayan
teachings when they expounded their method of Chan practice. A number of Yunmen masters were influenced by Huayan teachings to a considerable degree, and they absorbed numerous concepts from the
Huayan School. This study only discusses the combining and blending of Chan teachings and Huayan thought as manifest in the writings and records of the Yunmen masters Guangzuo (光祚) (? -1031), Chenggu (承古) (970-1045), Chongxian (重顯) (980-1052), Yiyu (倚遇) (1005-1081), Qisong (契嵩) (1007-1072), Zongben (宗本) (1021-1100), Zongze(宗賾) (?-1106), Weibai (惟白) (dates unknown), Huaishen (懷深) (1077-1132), and Fantian Yanqi (彥琪) (dates unknown).
|
|---|
| 目次 | 一、前言 99
二、智門光祚禪法的華嚴意涵 100
三、薦福承古禪法的華嚴意涵 101
四、雪竇重顯禪法的華嚴意涵 103
五、法昌倚遇禪法的華嚴意涵 104
六、佛日契嵩禪法的華嚴意涵 105
七、慧林宗本禪法的華嚴意涵 108
八、長蘆宗賾禪法的華嚴意涵 113
九、佛國惟白禪法的華嚴意涵 116
十、慈受懷深禪法的華嚴意涵 117
十一、梵天彥琪禪法的華嚴意涵 120
十二、結語 123
|
|---|
| ISSN | 16086848 (P) |
|---|
| ヒット数 | 866 |
|---|
| 作成日 | 2015.04.13 |
|---|
| 更新日期 | 2017.08.16 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
