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羅錦堂 (著)=Lo, Chin-tang (au.)
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| Source |
中國文哲研究集刊=Bulletin of the Institute of Chinese Literature and Philosophy
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| Volume | n.3 |
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| Date | 1993.03.01 |
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| Pages | 101 - 151 |
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| Publisher | 中央研究院中國文哲研究所 |
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| Publisher Url |
http://www.litphil.sinica.edu.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 美國夏威夷大學教授 |
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| Keyword | 佛教與道教=佛教與老莊=Buddhism and Taoism; 禪宗=Zen Buddhism=Zazen Buddhism=Chan Buddhism=Son Buddhism |
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| Abstract | 從印度流傳到中國來的大乘佛教，由於修行的法門不同，以及所根據的經各異，因此區分為八個宗派；其中的天臺、華巖、法相和三論四宗，注重在典理論上的探討; 另外的律宗、密宗、淨土宗和禪宗，則偏向實際的修行。現在擱置其他各宗不談，專談目前所盛行的禪宗。
關於禪宗的起源，據說有一次，釋迦牟尼佛，與諸大弟子等在靈鷲出聚會時，婆婆世界主大梵天王，手上拿了一束金色的波羅花(Utkala)獻佛，請佛說法。可是當佛陀升座後，並沒有立刻說法，只是拿著花，面對大眾，一言不發。佛陀的這一舉動，使全場的空氣，頓時緊張起來，大家都不知道應該如何是好？這時有一位年老的和尚，名叫大迦葉 (MahakaSyapa)的，則對著花，微微一笑，於是釋迦牟尼高興的說：「吾有正法眼藏，涅槃妙心，實相無相，微妙法門；不立文字，教外別傳，凡夫成佛第一義諦，付囑摩詞迦葉。」從此，禪宗「以心傳心」，不經過任何文字的微妙法門，便在一朵花和一個微笑中誕生了。有人以為這個故事，太富於傳奇性，不可能是真的，但吳經熊先生卻說，正因為它太美了，不可能是假的。無論是真也好，是假也好，並不重要，重要的是「拈花微笑」四字，從此便成為禪宗的代名詞了。
Of all the various sects and schools in the world of Buddhism, none at present are more widespread than Ch'an, Esoteric Buddhism and Pure Land Buddhism. Manyintellectuals especially favor Ch'an, and all thosewho share at least a little in the root of wisdomenjoy practicing Ch'an meditation；as such, it hasbecome very popular. As early as th Northern Sungdynasty (960-1127AD) ,ChangFang-p'ingsaid"Confucianismis bland；all that it cannot contain finds a home in Sakyamuni." This statement quite startled the Prime Minister WangAn-shih, but in reality, a connection between Ch'anmasters and the literati came about largely in response to this.Through the daily life of Chinese culture flows no small amount of sentiment and beautyfull of the flavor of Ch'an, not only in poetry and painting, but even in menial tasks such ascarryingfirewood or moving water.This article will begin by introducing the origins of Ch'an in India, and the conditions which causedvarious changes and developments as it was established in China. At the same time, I will explain certain relevant features relating to the practice of Ch'an. Then, I will present the opinion of the great Japanese Ch'an master Suzuki Daisetsu that the "fasting of the heart" in In the World of Men and the "forgetful sitting" and "brightness of dawn" in The Great and Venerable Teacher chapters of the Chuang-tzu are the earliest foundations of Chinese Ch'an Buddhism. Following him, I will offer my own views, using such examples as "Knowledge's interview with the Yellow Emperor'' and "Gap-tooth's iuterview with Reed-coat" in Knowledge Wanders North, "empty quiet" and Nan-jung Chu's interview with Lao-tzu in Keng-sang Ch'u, "Chi Hsien tells the fortune of Hu Tzu" in Responding to Emperors and Kings, "Cook Ting butchers an ox" in What Matters in the Nurture of Life, "Wheelwright P'ien chisels a wheel" in The Way of Heaven, "On the True Person" in Under Heauen and other sections that are full of meaning for Ch'an as evidence. At the same time, I will also discuss certain material from Ch'an Kung-an (koan)which is identical or related to the Chuong-tzu. Through these comparisons, I will prove that although Ch'an was founded in India, its true development and flowering did not come about until after the Sixth Patriarch Hui-neng, in what is called the "Five Schools and Seven Sects". In the succession of famous monks that came from the "Five Schools and Seven Sects" Ch'an entered into its golden age, when it quite naturally differed from the original "dhyana" and "yoga" of India in which it had its roots. |
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| ISSN | 10176462 (P) |
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| Hits | 388 |
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| Created date | 1998.07.22
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| Modified date | 2019.07.19 |
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