|
|
|
 |
|
|
|
|
|
|
宗密《圓覺經大疏》的釋經策略及其心性本體論的詮釋學轉向=The Interpretation Strategy and Hermeneutic Turn of True Mind Ontology in Zongmi’s “Full Commentary on the Yuanjue jing” |
|
|
|
| Author |
郭朝順 (著)=Kuo, Chao-shun (au.)
|
|---|
| Source |
中國文哲研究集刊=Bulletin of the Institute of Chinese Literature and Philosophy
|
|---|
| Volume | n.50 |
|---|
| Date | 2017.03.01 |
|---|
| Pages | 37 - 83 |
|---|
| Publisher | 中央研究院中國文哲研究所 |
|---|
| Publisher Url |
http://www.litphil.sinica.edu.tw/
|
|---|
| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 中文=Chinese |
|---|
| Note | 作者單位：佛光大學佛教學系教授 |
|---|
| Keyword | 宗密=Zongmi; 《起信論》=Dasheng qixin lun(Awakening of Faith in the Mahāyāna); 《圓覺經大疏》=Yuanjue jing dashu (Full Commentary on the Yuanjue jing); 真心本體論=True Mind Ontology; 會通思維= integrative thinking |
|---|
| Abstract | 宗密號稱華嚴宗五祖，然而其著作乃以《圓覺經》之疏釋為主，其將《圓覺經》視同《華嚴經》的地位，乃至將《圓覺經》與《起信論》交相詮釋，此一方法已造成了詮釋方向的重點轉移，乃至形成漢傳佛教之詮釋典範轉移的現象，形成華嚴宗朝向真心本體形上學的方向偏移。其結果是使華嚴宗與禪宗合流，但也造成華嚴宗淪為禪思想之說明，自身的特色不復明顯；但是真心本體形上學的漢傳佛教詮釋開展，卻也因而蔚為日後中國佛教的詮釋主流。上述的詮釋學轉向既包含了詮釋所依據詮釋典範的轉移，也同時含括真心本體論由此成為漢傳佛教詮解佛學之主流觀點，這兩個面向都與宗密之《圓覺經大疏》有密切相關，然而《圓覺經》此一疑偽經，既影響了宗密的思想，也經由宗密的詮解獲得重大的地位，開啟漢傳佛教開始了心性本體的詮釋進路，從而影響了後代的儒家之學，形成了三教會通的趨勢。
Although Zongmi is known as the fifth patriarch of the Huayan School, he replaced the Huayan jing (mahā-vaipulya-buddhâvataṃsaka-sūtra) with the Yuanjue jing (The Sutra of Complete Enlightenment) and used the Dasheng qixin lun (Awakening of Faith in the Mahāyāna) to interpret it, changing the tradition of the Huayan School into a kind of true mind ontology. This amounted to a paradigm shift in the interpretation of Chinese Buddhism. It pushed the Huayan School towards the Chan school so much that it even became a footnote of the latter. Thus, the Yuanjue jing, a sutra of dubious origin, influenced the thought of Zongmi, and through the canonical position it attained through Zongmi's interpretations it itself would play an influential role in the integration of Confucianism, Daoism and Buddhism. |
|---|
| Table of contents | 一、宗密與華嚴宗及禪宗的關係 37
（一）澄觀與宗密思想之差異 39
1. 禪思想的差異 39
2. 心性哲學的差異 46
（二）宗密的會通思維與系統哲學之傾向 49
二、宗密詮釋典範的轉移與詮釋策略的運作 51
（一）以《圓覺經》取代《華嚴經》 52
（二）依《起信論》詮釋《圓覺經》 53
（三）宗密《起信論》解讀所採的進路 54
三、《大方廣圓覺經大疏》之真心本體形上學 58
（一）《圓覺經》的真心本體論 58
（二）真心本體論與荷澤禪的結合與轉化 60
四、宗密的佛教詮釋學轉向 72
（一）對華嚴思想（經與宗）化約式解讀 73
（二）對禪思想的化約與轉化 73
（三）形上學式的會通 74
（四）心性本體詮釋學的建立 75
五、結論 76 |
|---|
| ISSN | 10176462 (P) |
|---|
| Hits | 661 |
|---|
| Created date | 2020.11.09 |
|---|
| Modified date | 2022.02.11 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
