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Pure Land Hermeneutics in the Song Dynasty: The Case of Zhanran Yuanzhao(1048~1116)=宋代淨土詮釋初探 -- 以湛然元照(1048~1116)為例 |
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| Author |
黃啟江 (著)=Huang, Chi-chiang (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.13.2 |
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| Date | 2000.05 |
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| Pages | 385 - 429 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 英文=English |
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| Note | n.13.2為第13期卷下‧英文篇 |
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| Keyword | Amitabha=阿彌陀佛; Hermeneutics=詮釋; Guang jing=觀經; Pure Land=淨土; Rebirth in Sukhavati=往生淨土; Yuanzhao=元照 |
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| Abstract | This paper is a preliminary study of Pure Land hermeneutics in the Song. In the paper, I examine the hermeneutics that the monk Yuanzhao of the Song Dynasty carried out. I argue that Yuanzhao engaged in an advanced third-phase hermeneutics in the Chinese Pure Land tradition. This hermeneutical phase，which had commenced in the Sui and the Tang periods when a Pure Land commentarial tradition was built up by such respected masters as Huiyuan and Shandao，reached a full-blown stage when Yuanzhao undertook the exegesis of the Guan jing.
Yuanzhao's exegesis of the Guan jing is of particular importance because it represented the triumph of the Pure Land faith toward which Yuanzhao had been ill-disposed，and because it reflected substantially Yuanzhao's devotion to the faith. Initially an adherent of the Vinaya School who preached monastic rules and conducted ordinations, Yuanzhao converted himself to the Pure Land faith after he had fallen ill. After the conversion，Yuanzhao became the staunchest and outspoken supporter of the faith in his time,and a Pure Land spokesman who believed in the
fundamental values of monastic rules and advocated the amalgamation of Pure Land and Vinaya practices.Not only did he disavow his previous antagonism toward the Pure Land，he also devoted himself to lecturing and writing about the Pure Land.
In his hermeneutics, Yuanzhao set a goal to transmit the doctrines of the Pure Land that his
predecessors had interpreted. He studied the Pure Land scriptures and commentaries that he had
at his disposal. His dedication to the Pure Land found its expression in many Pure Land related
activities, including the composition of commentaries on two Pure Land sutras, the Amituo jing
and the Guan jing. His commentary on the Guan jing purported a systemization of the major Guan jing
exegeses derived from previous hermeneutics.He managed to recapitulate the principal Pure Land
ideas and to explain away discrepancies among some Pure Land texts that had interpreted the faith
somewhat differently. While he adopted some interpretations that Zhiyi，Shandao，and other
exegetes had provided，he did clarify much of the contradiction and ambiguity embedded in these
interpretations. His comparisons of the differences between guanfo and nianfo，between
guanfo and guanxin，as well as his interpretation of the indiscriminatory rebirth in Sukhavati
demonstrated an extraordinary insight that he possessed. As an adherent of the Amitabha
Pure Land ideal，he helped solidify the theoretical basis of the Pure Land faith and assure aspirants definitive rewards of their devotions.
Yuanzhao's Pure Land Hermeneutics represented both an exaltation and a revision of Zhiyi's, Shandao's, or Zunshi's views of the Pure Land. It also represented his disagreement with other Tiantai masters' interpretations of the sixteen guan stipulated in the Guan jing. His denial of the use of guanxin to interpret the sixteen guan and of the dichotomization of the sixteen guan into shi
(phenomenon) and li (principle) guan reflected the sophistication of his hermeneutics. His advocacy
of a simplified definition of the sixteen guan based on the aspirant's level of wisdom and virtue,
rendered the distinction of shi or li guan insignificant. While Yuanzhao may have totally
recognized the rebirth right of the most diabolic sinners, as it is what the Guan jing professes, he
never forgot to put premium on morality. His Pure Land hermeneutics revealed the necessity of
combining meditation，invocation，moral acts, vows,and devotion for the practice of the Pure Land faith.
本文針對宋代淨土詮釋提出初步研究，以宋僧湛然元照之淨土詮釋為討論中心，其主觀點是：湛然元照所致力的淨土詮釋，是中國淨土詮釋傳統中的第三期，而此期的淨土詮釋，以隋，唐間的淨影慧遠和善導大師所建之義疏傳統為始，而以北宋湛然元照之註《觀經》趨於完熟。
本文認為元照之註《觀經》，有其特殊重要性。 因元照本人原奉律教，根本反對淨土信仰，其後既然發憤為《觀經》作註，正顯示他對淨土信仰之首肯，也反映他獻身淨土之虔誠。 身為律教之徒，他原只專意宣講律教及傳授戒法，不務其他。 後來身染重病，悟先前所見為非，乃棄其平生所學，專志於淨土教門，歸信西方，竟成當時淨土信仰最熱心之擁護人及代言人。 元照篤信教律之基本價值，並主張淨，律二教合一。 捐棄對淨土的成見與反感，轉而口宣筆 |
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| Table of contents | I. Introduction
II. Yuanzhao and the Pure Land Scriptures
III. The Study and the Commentary of the Guan jing
IV. Yuanzhao's Hermeneutics
V. The Controversy of Rebirth in the Pure Land
VI. Guanfo and Guanxin
VII. Concluding Remarks
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| ISSN | 10177132 (P) |
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| Hits | 1785 |
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| Created date | 2000.07.22
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| Modified date | 2017.08.31 |
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