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唐代僧人神清《北山錄》思想之研究 –以〈天地始〉、〈論業理〉為中心=Research of the ideas of Buddhist Monk Shen Qing's " Bei Shan Lu" in Tang Dynasty -arounding the chapters of ‘The Creation of the world’ and ‘Karmic Theory’ |
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| 作者 |
劉金蓮 (著)=Liu, Chin-lien (au.)
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| 出版日期 | 2012 |
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| 頁次 | 180 |
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| 出版者 | 華梵大學 |
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| 出版者網址 |
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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| 資料類型 | 博碩士論文=Thesis and Dissertation |
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| 使用語言 | 中文=Chinese |
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| 學位類別 | 碩士 |
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| 校院名稱 | 華梵大學 |
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| 系所名稱 | 東方人文思想研究所 |
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| 指導教授 | 伍至學=Wu, Zhi-xue |
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| 畢業年度 | 100 |
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| 關鍵詞 | 業=Karma; 命=Fate; 創世記=The Creation of the world; 三教思想=Thoughts of Three Religions- Buddhism; 神清=Shen Qing; 北山錄=Bei Shan Lu.; Confucianism, and Taoism |
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| 摘要 | 在中國的中唐時期，這裡有一位佛教的出家人，他就是住在梓州慧義寺的北山神清法師，著有一本《北山錄》，以佛教義理統攝儒、道思想。因此，本論文就是以神清的《北山錄》其中的兩篇作品〈天地始〉、〈論業理〉為中心，試圖研究佛教的思想脈絡。
依據《宋高僧傳》卷六〈神清傳〉中敘述，神清所涉獵的佛學義理相當廣泛，其著作主系有關律宗、天台宗、俱舍(毗曇)宗都有。其述作中在儒家、道家的義理之異同有很多的參照與精彩舉證特色，有關宇宙天地和人類的起源，於是始作佛教〈天地始〉觀點與儒家、道家宇宙天地生成的開端之論辯思想。
舉凡人皆有容貌美醜、聲音差異、苦樂懸殊、聰明愚笨、地位尊卑、壽命長短之差別。這難道皆說是命嗎？在神清認為儒家經典皆謂君子之道，在功名利祿的得與失之間，得之是天意失之乃天命之使然，道家觀念亦是歸于命之自然。神清評批儒、道兩家聖賢們每每遇到事之不順都把它們歸之於「命」或「天」意自然的安排，被動式的一味聽天由命。不若佛教談「業」的徹底明白，佛教講業力，「業」並非是佛教的專有名詞，我們人在思想上，或因思想意念發之於身體語言的善惡諸造作，俱名為「業」。是以神清在〈論業理〉與儒、道思想展開有力之論辯思想。
本論就神清的時代背景，以及相關論述的探索，究其文學義理揮灑的自如與三教深奧思想的融攝，作為主要之研究為目的。
During the period of Mid-Tang Dynasty in China, There was a Buddhist monk, whose name was called Bei Shan Shen Qing, Who lived in Hui Yi Monastry in Zin Zhou. He had written a famous Buddist philosophical book called “Bei Shan Lu”, He tried to made a great unification of Confucianism, Taoism and Buddhism. Therefore , my aim of this thesis is trying to study about the ideas of these two chapters in “Bei Shan Lu”, which called ‘The Creation of the world’ and ‘Karmic Theory’.
According to the descriptions made in “Shen Qing's biography ” from volume six of “Song eminent monk biography ”, The principles on the study of Buddhism what Shen Qing had widely surveyed are quite extensive, and the major works are related to The Ritsu, the Tiantai, and Kusha (Adjoins the cloudy ancestor).
In his works, there is a feature with a lot of references and superb examples on the differences and similarities of the principles between Confucianism and Taoism, to be related to the whole universe, heaven & earth, and the origin of human beings, as well as the boundless worldly below our feet, that is why the argumentation of thoughts are begun between the viewpoints of “The Creation of the world” from Buddhism and what the universe is born all by itself naturally from both Confucianism and Taoism.
For all people, there are always differences such as beautiful and ugly face, voice discrepancy, pain and pleasures, smart and foolish, superior and inferior position, and different life-span.Why all of these are said as fate? For Shen Qing, he believed that the philosophy of Confucianism are all as the so-called the principles from a man of noble character, in which between the acquirement and loss of power, fame, fortune and wealth, if one gets them, it is from God’s will, and if not, it is due of the result of destiny.
In the concept of Taoism, it is also believed to be attributed to the nature of destiny. Shen Qing criticized the sages of both Confucianism and Taoism that when they encountered unfortunate things, they always blamed them due of the natural arrangement made by either “Destiny” or “God’s Will”, to believe that one should live one’s lives as what the destiny is set for them in a passive way.Unlike what is said in Buddhism about “Karma”, to be thorough and clear, and for the power of “Karma” in Buddhism, “Karma” is not a specific term in Buddhism, for which all of deeds such as benevolence and evilness made from our body and language as a result of our thoughts or due of intentions initiated from our thoughts, are all being called “Karma”. That is why in “Karmic Theory”, Shen Qing developed a thinking of powerful argumentation with ideas from both Confucianism and Taoism.
From the era background of Shen Qing, as well as the explorations on the related studies, this paper will make investigation on his ease of wandering around the principles of literatures, as well as his understanding on the profound thinking from the three religions- Buddhism, Confucianism, and Taoism , moreover , As well as the viewpoints differed from both of Confucianism and Taoism, to work on them as the main purposes. |
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| 目次 | 誌謝 III
摘要 IV
ABSTRACT V
目錄 VII
第一章 緒論 1
第一節 研究動機與目的 1
第二節 研究範圍與方法 6
第三節 前人研究及文獻探討 7
第二章 中唐神清及其著作《北山錄》之背景 11
第一節 安然自處於佛門與文場中的神清 11
第二節 神清著作《北山錄》之師承背景 12
第三節《北山錄》的歷史考據 15
第三章 神清〈天地始〉與儒道思想之論辯 19
第一節 儒家思想論天地之初始 19
第二節 佛家論天地生成之開始 23
第三節 佛教與儒道〈天地始〉之論辨 42
一‧讚嘆大聖知天地生成之初始 42
二‧古先哲王洎先儒早有聞知者 43
三‧上流有罪。天執其罰。下民之罪。天假其罰。 56
四‧大梵天帝釋是天界之真宰 68
五‧儒道各有其理。惟釋氏之博大 79
第四章 神清〈論業理〉與儒道思想之論辯 87
第一節 儒道命論說 87
第二節 佛教業論說 93
第三節 佛教與儒道(業命觀)之論辯 95
一‧業命有定理不可疑惑 95
二‧積善殃咎。為惡諧偶。業理何在 99
三‧禍福篾徵業理自明 103
四‧業有定不定 性命有變不變 117
五‧業理冥奧 儒道辨此世 釋通三世 145
第五章 神清《北山錄》思想的影響 159
第一節《北山錄》思想同期之比較 159
第二節《北山錄》思想後人之評價 162
第六章 結論 175
第一節 承繼三教一致思想的北山公神清 175
第二節 值得繼續深究的《北山錄》思想 177
參考書目 180 |
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| 點閱次數 | 17 |
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| 建檔日期 | 2023.05.11 |
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| 更新日期 | 2023.05.11 |
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