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審視傳承--陳述禪宗的另一種方式=Looking at Lineage：A Different Way of Presenting Chan Buddhism |
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| Author |
馬克瑞, 約翰=McRae, John R.
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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.13.1 |
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| Date | 2000.05 |
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| Pages | 281 - 298 |
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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 | 中文=Chinese; 英文=English |
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| Note | n.13.1為第13期卷上‧中文篇 |
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| Keyword | 傳承; 宗派; 系譜; 機緣問答; 大師; Lineage; School; Genealogical; Encounter Dialogue; Patriarchal |
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| Abstract | 論章的目的是討論「我們應如何審視禪宗?」的問題
，立場是主張該用多元的觀點與變遷不定的分析性類型
研究. 如果這樣，我們不斷地繼續努力避免傳統性看法
，來自資料本身的結構上限制. 所謂「傳統性看法」表
示禪宗傳承圖所含有的意思，因它有解釋與溝通的媒
介所具的語言符號的效用.
第一. 禪宗的傳承體系是印度和中國文化結合的產物，
可就不用現在學者們經有把禪宗描述成所有中國佛教禪
宗派中「最中國的」的空洞沙文主義說法.
第二. 用此傳承圖把禪宗定義為「教外別傳」，藉此宣稱
禪宗在根本上勝過其他一切宗派，有挑起爭議的暗示.
第三. 在禪宗傳承體系中具意義的不是發生在釋迦牟
尼，菩提達摩，慧能和其他人身上的「事實」，而是這些
人物在禪宗的神話裡如何被看待. 最重要的是軼事經由什
麼過程而被創作，流傳，編輯與修訂，故傳遍禪宗修行
人與支持者全體，直到此軼事成具可塑性的傳說傳統.
這是馬克端的禪宗研究第一定律:「它不是事實，因地更
加重要!」
第四. 根據有關空性的說理，在此傳承體系中沒任何事
物是真正被傳承下來的，發生在每位大師與他的繼承者之
間的，只是對繼承者達到完全開悟的即可.
第五. 由於每位佛陀與祖師的開悟都是徹底的，在印度的
諸佛與祖師及在中國與其相當的人物，彼此間並無宗教
地位的差別. 從佛教的中國化來說，這是非常重要的.
第六. 禪的「系譜模式」之所以重要，不僅作歷史上的自
我認識;同樣重要的是他解釋了禪宗修行的方式，則暗示最
重要的心靈培育，是在師徒間的「應對」(encounter).
第七. 我提到「每位大師與他的(男性)繼承者」，這個指稱
特定性別的措詞非常適合此處. 禪宗傳統是極為以男性為
主的，英文「patriarchal」(指禪宗代表性人物或男性中心的
思想體系)一詞的模稜兩可中全適合此處了. 雖現在無法
討論這個問題，我們應很敏感地觀察到:禪不只是開發新
的宗教可能性的工具，卻也是壓制一般中國宗教修行人或
其中的不同團體的武器嗎?
每當我們根據大師代代相傳的直線繼承關係，來對禪宗作出
解釋時，我們是在冒著犯下我所說的「念珠」式謬見的
險. 這是誤報比此謬見模式更複雜且更有意思的歷史，
宗教的狀況.
Summary
The goal of this essay is to consider the question
of how we should look at Chan Buddhism. I argue that
there should be a multiplicity of perspectives and
a certain fluidity of analytical typologies in doing
so，and that we should consciously work to escape
the structural limitations imposed upon us by
traditionalistic approaches and by the subject
matter itself. By traditionalistic approaches I
mean those implied by Chan lineage diagrams, which
have a semiotic impact as a medium of interpretation
and communication.
First，the Chan lineage scheme is a combined
product of Indian and Chinese culture. This
observation undercuts the chauvinistic and
essentially meaningless assertions that Chan is
the "most Chinese" of all the Chinese Buddhist schools.
Second，there are distinct polemical implications
in the definition of Chan as a "separate transmission
outside the scriptures, " as fundamentally more
authentic than all other Buddhist schools. Third，what
counts in the Chan transmission scheme are not the
"facts" of what happened in the lives of Sakyamuni,
Bodhidharma, Huineng，and others, but rather how
these figures were perceived in terms of Chan mythology.
What is of the greatest consequence here is the process
by which that mythology was generated and circulated,
edited and improved，and thus transmitted throughout
an entire population of Chan practitioners and devotees.
Fourth, based on the rhetoric of sunyata, or emptiness,
there is nothing that is actually transmitted in this
transmission scheme. What occurs between each teacher
and his successor is merely an approval or authorization
of the successor's attainment of complete enlightenment.
Fifth, since the enlightenment of each Buddha and
Patriarch is complete，there is no difference of
religious status between the Indian Buddhas and
Patriarchs and their Chinese counterparts. This is
very important in terms of the signification of Buddhism,
in that it allowed Chinese Buddhists to venerate and
emulate culturally Chinese role models. Sixth, the
"genealogical model" is important for its impact on
how Chan spiritual practice itself is carried out.
That is, the Chan genealogical model implies that
the most important aspect of spiritual cultivation
takes place in the encounter between each teacher and
his student. Seventh, the gender-restricted terminology
of "each teacher and his successor" is very much
appropriate，since the Chan tradition is overwhelmingly
male-dominated. Although I do not have space to
consider these subjects in this paper，we should be
sensitive to ways in which the lineage format both
allowed and suppressed different types of perspectives,
and how Chan school's dominance in Chinese Buddhism
may have mitigated against alternative vie |
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| Table of contents | 一. 解構(deconstruct)禪宗傳承圖
二. 避免「念珠」式的謬見
三. 一個權宜的設計：禪宗的各階段 |
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| ISSN | 10177132 (P) |
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| Hits | 1445 |
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| Created date | 2000.07.21
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| Modified date | 2017.06.20 |
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