|
|
|
 |
|
|
|
|
|
|
明末清初曹洞禪法的華嚴意涵 -- 以圓澄、慧經、元來、元賢、道霈為例=On the Hua-yen Thought in the Chan Method of the Caodong-School During the Late Ming and Early Qing Dynasties |
|
|
|
| Author |
劉貴傑 (著)=Liu, Kuei-chieh (au.)
|
|---|
| Source |
新世紀宗教研究=New Century Religious Studies
|
|---|
| Volume | v.8 n.4 |
|---|
| Date | 2010.06 |
|---|
| Pages | 1 - 28 |
|---|
| Publisher | 世界宗教博物館發展基金會附設出版社 |
|---|
| Publisher Url |
https://www.mwr.org.tw/
|
|---|
| Location | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 中文=Chinese |
|---|
| Note | 作者為國立新竹教育大學環境與文化資源學系教授。 |
|---|
| Keyword | 迴互; 即相即真; 偏正回互; 洞上宗旨; 理事無礙; Chan School; Caodong School; Huayen; One Mind; Complete Harmony of Relative and Absolute |
|---|
| Abstract | 曹洞宗是因開創者良价、本寂師徒先後在江西洞山、曹山傳法而得名，屬於南禪青原行思法系，中經石頭希遷、藥山惟儼、雲巖曇晟以至良价。良价弟子本寂繼承師業，大成禪法。此宗上承希遷的理事「迴互」觀點，以「即相即真」為理論基礎，以「偏正回互」為根本宗旨。其「偏正回互」、「兼帶正偏」的宗旨，乃源自華嚴宗的「理事圓融」論。「正」係指理體，「偏」係指事相，「偏正回互」、「兼帶正偏」即是「理事圓融」。根據這個理體與事相統合為一的哲學前提，才有曹洞宗「偏正回互」、「兼帶正偏」的禪旨。由於明清時代曹洞宗的華嚴學資料甚少，所以本文僅闡述：明末曹洞禪師圓澄主張「一心」法門，並顯揚「唯心迴轉善成門」與「微細相容安立門」的華嚴義理。慧經體現「一心」靈明獨照，彰顯華嚴宗「一多相容不同門」的理論，以及「迴二歸一」的意旨。元來主倡「心境交徹，理事無礙」，藉以入祖師之門，求向上之路，認為華嚴義學乃通向禪門的指針。元賢將「理事圓融」引入其禪法中，並強調「互相涉入」與「各往本位」交參融匯，彼此回互。清初道霈亦藉「一毛含無盡法界，一念包三世無際」、「理事無礙」等華嚴哲理，以透顯曹洞禪法兼帶混融的理念。由此可知，明末清初曹洞禪法因具華嚴意涵，而展現出此一時期該宗禪法的特質。
This paper examines the characteristics of Huayen thought in the Chan method of Caodong monks during the late Ming and early Qing Dynasties. The Caodong lineage of the Chinese Chan school takes its name from a combination of the abbreviated names of its two founders, Dongshan Liangjie (807-869) and Caoshan Benji (840-901), and it belongs to the Southern Chan lineage beginning with Qingyuan Xingsi, which was transmitted through Shitou Xiqian to Yaoshan Weiyan and Yunyan Tansheng, and eventually to Liangjie. Liangjie's disciple Benji continued and further developed the Chan style of his master. The Caodong school teaches the identity of phenomena and reality, i.e. the relative and absolute aspects of reality, which is expressed in terms of the relationship of the "bent" (the relative) and the "straight" (the absolute). This Caodong thought originated in the Huayen school's concept of "complete harmony of absolute and relative". The sources on Caodong-Huayen during the late Ming and early Qing period are scarce, therefore this paper will only discuss the relevant thought in the works of the following monks: Yuancheng (1561-1626), who taught the method of "one mind"; Huijing (1548-1618), whose thought is related to the Huayen concept of the interpenetration of one and the multitude; Yuanlai (1575-1630), who emphasized the interpenetration and harmony of mind and objects, absolute and relative; Yuanxian (1578-1657), who also taught the harmony of absolute and relative; and finally Daopei (1615-1688), who adopted Huayen concepts like "one single hair contains the whole universe". The analysis of the thought of these monks shows that Huayen thought actually was a characteristic of the Caodong method during this period. |
|---|
| Table of contents | 壹、前言 3
貳、圓澄禪法的華嚴意涵 5
參、慧經禪法的華嚴意涵 8
肆、元來禪法的華嚴意涵 11
伍、元賢禪法的華嚴意涵 15
陸、道霈禪法的華嚴意涵 18
柒、結語 23 |
|---|
| ISSN | 16843738 (P) |
|---|
| Hits | 1000 |
|---|
| Created date | 2014.07.14 |
|---|
| Modified date | 2020.01.15 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
