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臨濟宗楊岐派松源系禪法的華嚴意涵=A Study of Huayan Thought in the Chan Teachings of the Songyuan Branch of the Yangqi Lineage of the Linji School |
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| Author |
劉貴傑 (著)=Liu, Kuei-chieh (au.)
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| Source |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| Volume | n.25 |
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| Date | 2015.06 |
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| Pages | 31 - 56 |
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| Publisher | 圓光佛學研究所=Yuan Kuang Buddhist College |
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| Publisher Url |
http://www.ykbi.edu.tw/
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| Location | 桃園縣, 臺灣 [Taoyuean hsien, 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 | 作者為國立新竹教育大學環境與文化資源學系教授。 |
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| Keyword | 楊岐派=Yangqi lineage; 松源系=Songyuan branch; 華嚴意涵=Huayan Thought; 十玄門=ten profound gates; 一真法界=one true dharmadhātu |
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| Abstract | 楊岐派為中國禪宗臨濟宗的支派。創立者宋代禪僧方會（992-1049）師事臨濟宗七世石霜楚圓（986-1039），因住袁州楊岐山普明禪院而得名。楊岐派三世中有圜悟克勤（1063-1135）的弟子虎丘紹隆（1077-1136）開創虎丘系，另一弟子大慧宗杲（1089-1163）創立大慧系。前者三傳弟子松源崇嶽（1132-1202）、破菴祖先（1136-1211）二人，演為松源、破菴二系。後世臨濟宗耆德幾乎全自松源、破菴法嗣中出，主要遍布在南方廣大地區，一直傳承到明清時期以後。
自宋代以來，華嚴宗仍然保有其佛教修學的影響力。一方面因為有義學僧伽專習《華嚴》經教，另一方面由於禪宗僧人也重視對華嚴學的創用。所以，有些禪僧也借資華嚴義理來闡揚禪法。臨濟宗楊岐派松源系的禪僧受到華嚴教學的影響，對華嚴宗的義理亦有頗多攝受。由於並非所有松源系的禪僧都資取華嚴以傳揚禪法，因此，本文僅就該系援引華嚴以入禪法的心月（未詳）、智愚（1185-1269 ）、 道 隆 （ 1213-1278 ）、 正念（ 1215-1289 ）、 行 珙 （ 1222-1289）、清茂（1262-1329）、正印（未詳）、清欲（1288-1363）、梵仙（1292-1348）、無慍（1309-1386）、惟一（未詳）、普莊（1346-1403）等禪師語錄中與華嚴經教、華嚴義理相關的垂示，論述這些禪師每將華嚴教學與禪法加以聯結，闡明其禪法的華嚴意涵，從而呈現其禪法的圓融特色。
The Yangqi lineage is a sub-lineage of the Linji lineage of the Chinese Chan school. Its founder, the Song dynasty Chan monk Fanghui
(992-1049), was a disciple of the seventh generation Linji master Shishuang Chuyuan (986-1039). Since Fanghui used to live at the
Puming Chan monastery on Yangqi mountain in Yuanzhou, his tradition is called the Yangqi lineage. Third generation master Yuanwu Keqin’s
(1063-1135) disciples Huqiu Shaolong (1077-1136) and Dahui Zonggao (1089-1163) founded their own branches. Huqiu’s third generation
disciples Songyuan Chongyue (1132-1202) and Po’an Zuxian (1136-1211) became the founders of the Songyuan and Po’an branches. Almost
all of the later generations of Linji School masters belonged to these two branches that mainly flourished in Southern China and continued to be
transmitted until the Ming and Qing dynasties. During the Song dynasty, the Huayan school still exerted its influence on Buddhist study and practice. On the one hand, there were erudite monks who specialized in the study of Huayan thought. On the other hand, monks belonging to the Chan school also emphasized the study of Huayan. Therefore, a number of Chan monks relied on the Huayan teachings when they expounded their method of Chan practice. The Chan monks of the Songyuan branch of the Yangqi lineage were influenced by Huayan teachings to a considerable degree, and they absorbed numerous concepts from the Huayan school. This study only discusses the combining and blending of Chan teachings and Huayan thought as manifest in the writings and records of the Songyuan branch masters Xinyue (dates unknown), Zhiyu (1185-1269), Daolong (1213- 1278), Zhengnian (1215-1289), Xinggong (1222-1289), Qingmao (1262- 1329), Zhengyin (dates unknown), Qingyu (1288-1363), Fanxian (1292- 1348), Wuwen (1309-1386), Weiyi (dates unknown), and Puzhuang (1346-1403). |
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| Table of contents | 一、前言 61
二、石溪心月禪法的華嚴意涵 62
三、虛堂智愚禪法的華嚴意涵 63
四、蘭溪道隆禪法的華嚴意涵 64
五、大休正念禪法的華嚴意涵 66
六、橫川行珙禪法的華嚴意涵 69
七、古林清茂禪法的華嚴意涵 71
八、月江正印禪法的華嚴意涵 73
九、了菴清欲禪法的華嚴意涵 75
十、竺僊梵仙禪法的華嚴意涵 78
十一、恕中無慍禪法的華嚴意涵 80
十二、了堂惟一禪法的華嚴意涵 81
十三、呆菴普莊禪法的華嚴意涵 83
十四、結語 84
參考書目 88
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| ISSN | 16086848 (P) |
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| Hits | 1240 |
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| Created date | 2015.09.01 |
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| Modified date | 2017.08.16 |
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