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中古時期中國的禪淨融合=On Ch'an-Pure Land Syncretism in Medieval China |
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Author |
夏富 (著)=Sharf, Robert H. (au.)
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Source |
中華國際佛學會議實錄(第3屆):人間淨土與現代社會: = The Record of Chung-Hwa International Conference on Buddhism(3rd): The "Earthly" Pure Land and Contemporary Society
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Date | 1998.02 |
Pages | 104 |
Publisher | 法鼓文化出版社=Dharma Drum Culture |
Publisher Url |
http://www.ddc.com.tw
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Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
Content type | 會議論文=Proceeding Article |
Language | 中文=Chinese |
Note | 中英文提要; 中文論文提要:頁104. 英文論文提要:pp.174-175. |
Keyword | Sharf, Robert H.; Nien-fo; Ch'an-Pure Land Syncretism; Chinese Buddhism; 夏富 |
Abstract | 中國佛教史傳統上都把中古時代後期的僧團界定為禪淨融合. 歷史都是這麼寫著:禪淨二宗最後之所以盛行,一部份是由於八四五年的會昌滅佛,及此後唐朝末期佛教不再獲得王室的護持. (根據這個理論,因禪淨二宗都重視實修甚於教理,所以比起其他重視學術研究的宗派,教能承受國家不再護持的打擊.)北宋時,淨土的修持和教理,被引進禪宗,永明延壽(904-975)等著名禪師,常是提供禪淨融合的經典依據. 這種融合的特色,便是褪去淨土宗宇宙論的神話色彩,代之以禪法(淨土被認為就是「本心」或「本具佛性」),並在禪修中加入念佛法門. 從宋末以迄今日,禪淨融合就變成佛教僧團的主形式.
把淨土的觀念和修持引入禪,在明朝覆亡後移居日本的禪師似乎也都支持這種作法. 隱元隆琦(1592-1673)及其弟子所教的黃檗禪,就以加入念佛等淨土法門而聞名. 結果,黃檗禪就被臨濟宗行人訶斥為「不純」.
其實,「禪淨融合」的觀念是有問題的. 原因之一. 所謂「融合」,應表示在融合前,有二個或更多的顯著不同的宗派存在過. 但淨土宗是否曾被視為中國的一個獨立宗派,教義傳統或宗教組織,仍有待商榷. 反之,淨土的宇宙論和修持,就是中國佛教徒一開始就有的普遍特色. 在整個中國佛教歷史上,發願往生淨土,在僧侶中一直是很平常的事,不管其受戒或受法的傳承如何. 念佛是中國佛教最盛行的法門之一. 許多(如果不是全部)早期禪宗祖師,包括道信(580-651),弘忍(601-674)和神秀在內,都教過念佛法門. 最後,曇鸞(476-542),道綽(562-645)和善導和善導(613-681)等「淨土祖師」對淨土的詮釋,與延壽等著名禪師並無基本上的差異,全都主張方便法門和二諦.
本文是一項初步的嘗試,旨在重估所謂「淨土宗」在中國的地位,及隨之產生的禪淨融合觀. 我認為淨土的宇宙論,救世論和修持法門一直是中國佛教整體,尤其是禪宗的主部分. 我更認為現代觀念中的中國淨土「宗」,儘管有其自己的祖師傳承和特殊教法,卻是相當受到下述兩個因素的影響:(1)中古日本淨土宗的演化,(2)現代日本學術界淨土宗和神道教的持續影響.
Standard histories of Chinese Buddhism frequently characterize late medieval Buddhist monasticism as consisting of a syncretic mix of Ch'an and Pure Land. The eventual dominance of these two schools, we are told,was due in part to the Hui-ch'ang persecution of 845 and the ensuing loss of imperial patronage in the latter days of the T'ang. (According to this theory,since Ch'an and Pure Land both privileged praxis over scriptural exegesis, they were better able to weather the loss of state support than were other more scholastically oriented traditions.) By the Northern Sung Pure Land practices and doctrines were being incorporated into Ch'an,and eminent Ch'an masters such as Yung-ming Yen-shou (904-975) sought to provide scriptural support for resulting amalgam. This amalgam,often referred to as "Ch'an-Pure Land syncretism," is characterized by a "Ch'annish" demythologization of Pure Land cosmology (wherein the Pure Land is identified with "original mind" or "intrinsic Buddha nature"),and the incorporation of nien-fo practice into Ch'an meditation. Ch'an-Pure Land syncretism emerged as the dominate form of Buddhist monasticism from the end of the Sung down through the present day.
The notion that Ch'an came to be infused with Pure Land ideas and practices would seem to be supported by the reaction of the Tokugawa period Zen establishment to the umigru Ch'an priests who arrived in Japan following the collapse of the Ming. The Ch'an taught by Yin-yuan Lung-ch'i (1592-1673) and his disciples (later known as Obaku Zen) was notable for its incorporation of nien-fo. As a consequence Obaku Zen was castigated as "impure" by members of the Rinzai establishment.
Be that as it may,the very notion of "Ch'an-Pure Land syncretism" is problematic. For one thing,the rubric of syncretism presupposes the historical existence of two or more distinct traditions that precede the syncretic mixture. Yet it is far clear that Pure Land was ever understood as a distinct lineage,exegetical tradition,or religious institution in China. On the contrary,Pure Land cosmology and practice were ubiquitous features of Chinese Buddhism from its very beginnings. Aspiration for rebirth in the Pure Land was common among the clergy throughout Chinese Buddhist history,irrespective of a monk's ordination of the most popular forms of Buddhist practice in China, and was taught by many,if not all,of the early Ch'an patriarchs, including Tao-hsin (580-651),Hung-jen (601-764),and Shen-hsiu (605-706). Finally,there is no fundamental divide between the interpretations of the Pure Land given by supposed "Pure Land masters" such as T'an-luan (476-542),Tao-cho (562-645),and Shan-tao (613-681),and the interpretations given by eminent Ch'an masters such as Yen-shou,all of which aver to the doctrine of upaya and the two truths.
This paper is an initial attempt to reappraise the status of the so-called "Pure Land school" in China, and the affiliated notion of Ch'an-Pure Land cosmology,soteriology,and practice were always part-and-parcel of Chinese Buddhism in g |
ISBN | 9578473567 |
Hits | 598 |
Created date | 2000.12.05
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Modified date | 2016.09.20 |
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