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蘇軾佛教文學研究=A Study of Su Shi's Buddhism Literature
Author 吳明興
Date2009
Pages397
Publisher佛光大學文學系
Publisher Url http://literary.fguweb.fgu.edu.tw/front/bin/home.phtml
Location宜蘭縣, 臺灣 [I-lan hsien, Taiwan]
Content type博碩士論文=Thesis and Dissertation
Language中文=Chinese
Degreedoctor
Institution佛光大學
Department文學系
Advisor潘美月;蕭麗華
Publication year97
Keyword蘇軾=Su Shi; 中國文學=Chinese Literature; 中國佛教文學=Chinese Buddhism Literature; 互文性=Intertextualité
Abstract本論文共開為七章,從蘇軾的文學、佛學思想趨近蘇軾佛教文學的論域,係一整全生命實踐下的產物,並在最終申詳,這祇是蘇軾文學佛教學研究的開始。第二章〈蘇軾佛教文學發生論〉,以信史為根據,從中印思想的會通,敘明中國士大夫對佛教學的接受、排拒、涉入與護持,及轉而弘揚的一般現象,進而提出北宋皇室以護佛為隱在家法的特殊論題,係成就佛學與文學會通的主導思想,並揭明蘇軾佛教文學並非理論預設下的產物,而是在思想充分準備的前題之下,在文化上以和而不同的開放態度,進行舉一全收的結果。第三至第六章,專論蘇軾文學思想與佛學思想離合融通的思維進路,是如何在蘇軾大乘文學觀的總體觀照之下,被導入文藝學創作實踐的書寫之路,並以蘇軾的諸體詩文文本,內證蘇軾的筆墨佛事所奠定的無情說法的法喜典範,與雙照真俗的妙悟詩學,且在尋常日用的圓覺境中,以真實相體現遊戲三昧的遊戲法,做為圓運悲心的行持指撝,從而在三界火宅中,照了當相的解脫境,進而就蘇軾兼容繁複的文學格調來審視,意圖顯明蘇軾拓展與豐富了中國大乘文學的創造空間,是如何型塑九百年後二十一世紀蘇學研究的一大論域,以論者認為,如無法恰如蘇軾之所是的將其文藝學的佛學互文性,自其文藝學文本及其思想根源的佛教學元典,給如實的彰示出來,是無法證明論證的有效性是如何有效的,因而論者每不惜辭費,無非認為在最大的可能範疇之內,申詳蘇軾佛教文學的實踐之道,是既源於正確領悟佛教義學,又源於對文藝學書寫在技藝上已達爐火純青,而在進行假藉文字傳移的創作當際共構的結果。最後,在第七章〈結論〉中,論者指出以片面思想研究中國佛教文學的專斷性,不但無益於中國自東晉南北朝以迄於今的中國涉佛文藝學的正確研究,反因其對既定意識形態的固滯所並存的自我遮蔽,不僅使人無法正確欣賞已成為中國文化三大支柱的佛教宗教學義項下不可逆轉的事實,反而徒然暴露出其學術不夠週延的片面性危機,從而意圖以全球化的視域,跨越華夷之辨的等觀之道,乃至於超越任何既定形態的預設觀解,都合當被一如研究對象所已然給出的客觀實際,做為和而不同的導正與化成之道,庶幾在此一義界之上所顯明的新義,是與時俱進的如實說,而非僅止於私意的指涉。

This article is divided into seven chapters building the scope of the study about Su Shi’s literature and Buddhist thoughts moving towards Su Shi’s Buddhism Literature, one result arising from the integral life praxis, and eventually stating in detail that it embarks on the study on Su Shi’s Literature of Buddhist. Chapter Two “Theory on the Origin of Su Shi’s Buddhism Literature” specifies the general phenomenon of Chinese literati and officialdom’s acceptance, unacceptability, involvement, protection and preservation, and propagation of Buddhist studies from the integration of Chinese and Indian thought on the basis of historiography, furthering to put forward the special issue about the doctrine of safeguarding Buddhism and abiding by the latent norms, unwritten laws, common laws and ordinary rules tacitly agreed by imperial family of Northern Song Dynasty, thus leading to the predominant thought for the integration of Buddhism Studies and literature and bringing one aspect to light that Su Shi’s Buddhism Literature is not the result of theoretical presumption but under the premise of the sufficient mental preparation, and further carrying out the result of ju yi quan shou (covering all phenomena by the specific guiding principles or methods) with the harmonious but different attitude of open-mindedness in terms of culture.
The introduction of the access road of thought about analysis, fusion and integration of Su Shi’s literature and Buddhism thoughts into the road of written words of literature creation and practice in the context of the overall view of Su Shi’s mahāyāna Literature are discussed from Chapter Three to Chapter Six, as the texts of style of writing for Su Shi’s literary forms are used to embody the pratyātmādhigama of Su Shi’s Dharmanandi example of realizing the presentation of any inanimate matter and its phenomenon to be Buddhism dharma established by the glorification of Buddhism thought and belief with literary creation as well as the poetry of subtle enlightenment of paramārtha-sajvrti-satyau observed from two perspectives. Moreover, the games of vikrīdita-samādhi are embodied with true aspect in the daily practice of paripūrna bodhi gotra, served as the gyōji gist of maitrya heart in perfect practice, thus leading to a manifest comprehension of bringing vimoksa gotra to light in trayo dhātavah ādīptāgāra and further conducting an examination through Su Shi’s literary style featuring compatibility and complexity in an intent of highlighting how his creation space to expand and enrich Chinese Mahāyāna Buddhist literature shapes the scope of the study to delve into Su Shi’s works in 21st century nine hundred years later. For personal point of view, if the intertextualité (intertextuality) of Su Shi’s Buddhism Literature cannot be manifested truthfully from its texts of literary theory and the classical canon of Buddhist studies as the intellectual origins, it will not prove the validity of argument. Therefore, I always spare no efforts to state in detail that the practice of the way of Su Shi’s Buddhism Literature
Table of contents摘 要i
誌謝辭iv

第一章 緒 論001
第一節 前 言001
第二節 研究動機與目的005
第三節 研究之思想背景009
第四節 研究方法與應用014
第五節 當代相關研究之探討020

第二章 蘇軾佛教文學發生論031
第一節 佛法東漸與中國佛教文學問題的提出031
第二節 盛宋文學思潮的佛學根源040
第三節 歐陽修揭開了盛宋蘇軾佛教文學的序幕067
第四節 佛教學中的隱在家法088
第五節 佛學與文學會通的途徑108
第六節 蘇軾佛教文學並非理論預設下的產物128

第三章 蘇軾的文學與佛學思想13
第一節 蘇軾儒學文化學視域中的文學觀131
第二節 蘇軾莊學文化學視域中的文學觀140
第三節 蘇軾佛學文化學視域中的文學觀143
第四節 蘇軾佛學思想的運動形態159

第四章 蘇軾文學與佛學的會通與實踐170
第一節 印中思維的轉移170
第二節 無情說法的法喜典範172
第三節 雙照真俗的妙悟詩學176
第四節 體現在尋常日用中的圓覺境180
第五節 以真實相出遊戲法的遊戲三昧191
第六節 文化自覺的集大成意識214

第五章 蘇軾文學生命的終極歸趨254
第一節 應世遠引的圓融行持254
第二節 寂滅絕非幻滅論274
第三節 火宅中的當相真如280

第六章 切近曹源一滴的清涼法樂289
第一節 南行萬里289
第二節 要識本來面296
第三節 道無南北304
第四節 生死自在313
第五節 圓融宇宙觀323
第六節 漲起西江十八灘333

第七章 結 論348

主要參考文獻360
Hits664
Created date2009.11.19
Modified date2015.06.05



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