|
|
|
 |
|
|
|
|
|
|
淨界道場─清代焦山佛教的形成與發展=A Pure Land for Practice: The Formation and Development of Jiaoshan Buddhism in Qing Dynasty |
|
|
|
| 著者 |
何冠儀 (著)=Ho, Kuan-Yi (au.)
|
|---|
| 掲載誌 |
中華佛學研究=Chung-Hwa Buddhist Studies
|
|---|
| 巻号 | n.24 |
|---|
| 出版年月日 | 2023 |
|---|
| ページ | 41 - 87 |
|---|
| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
|---|
| 出版サイト |
http://www.chibs.edu.tw/
|
|---|
| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 何冠儀，國立政治大學中國文學系碩士生。 |
|---|
| キーワード | 《焦山志》=Jiaoshan zhi; 清代佛教=Qing Buddhism; 京口=Jingkou; 鎮江=Zhenjiang; 定慧寺=Dinghui Monastery |
|---|
| 抄録 | 自古以來，位於長江口的焦山一直都是兵家必爭之地，同時也以人文薈萃知名於世，文人墨客吟詠不絕。許多方外高僧、隱者、道士在此修行，山水勝景膾炙人口，特別是佛教僧人對焦山的影響格外深刻。成書於清代的《焦山志》是現存第一部記錄焦山的地理志書，其內容與清代佛教多有交涉，透過《焦山志》，對清代佛教可以有不同的認識。漢代開始，焦山便是隱士、道士選擇隱居、修行的居所，入唐以後，部分僧人發願在焦山建立伽藍，以供往來僧人休憩。宋代以後，詩人詞客又與焦山地區的僧人往來無間，焦山同時兼具宗教聖地與文化勝景的雙重意涵，凡此種種，俱見於《焦山志》。透過《焦山志》中的僧傳，可梳理當時宗門法脈清楚的源流傳承，對於臨濟與曹洞法門互用的修行方式也能略窺一二。清代中葉以後，位於焦山的定慧寺如何與朝廷的互動（例如成為皇帝行宮）；或是在社會動盪不安時，如何安撫人心；或是在國家危急存亡之秋，從事救災抗敵等作為，如何清楚認識焦山定慧寺在清代佛教的地位與文化特色，《焦山志》提供了一個重要的線索。本文將探討焦山在不同時期的文化性格，並梳理《焦山志》各版本間的相互關係。
Since ancient times, Jiaoshan 焦山, sited at the Yangtze River’s entrance into the sea, has always been a strategic location for armed forces, and at the same time, been known as a collection of various intellectuals humanities and the inspiration to them. A lot of monks and Taoist practitioners cloistered here, especially Buddhist monks, who have influenced Jiaoshan the most. Jiaoshan zhi 焦山志, first published in Qing Dynasty, is the earliest available local record of Jiaoshan. Through this book of facts, we can also learn the different features of the Qing Buddhist culture. Since Han Dynasty Jiaoshan has become the venues for hermits to practice. During Tang Dynasty, some Buddhist monks built lots of monasteries for traveling monks to rest. In Song Dynasty, poets and scholars interacted fluently with monks in Jiaoshan area and Jiaoshan has become an extraordinary place with religion and culture significance. All these contents were included in Jiaoshan zhi.
Besides through the monk biographies in Jiaoshan zhi, we can sort out the lineages of Caodong 曹洞 and Linji 臨濟 Chan. After mid-Qing Dynasty, Jiaoshan zhi recorded lots of information about how Dinghui Monastery 定慧寺, which was located in Jiaoshan, interacted with the Qing court, such as building temporary imperial palace in Jiaoshan. And how Dinghui Monastery reassured people during wars and natural disasters.
This essay is about to discuss the diversity of the cultural features in different time periods of Qing Dynasty in Jiaoshan, and figure out the connections of different versions of Jiaoshan zhi. |
|---|
| 目次 | 一、前言 43
二、焦山神聖化的過程 45
（一）道教文化的扎根——焦隱君考 45
（二）文化的特殊性——焦山書藏與碑林 51
（三）佛教名山聖境的建構與形成 58
三、清代曹洞宗道場——焦山 60
（一）焦山法系 61
（二）定慧寺的傳法與修行 65
四、《焦山志》的編纂與流傳 68
（一）盧見曾系統 70
（二）劉名芳系統 73
五、結論 74 |
|---|
| ISSN | 1026969X (P) |
|---|
| ヒット数 | 135 |
|---|
| 作成日 | 2024.04.29 |
|---|
| 更新日期 | 2024.04.29 |
|---|
 |
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。
|
|
|
