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唐宋佛教居士形象的兩個人物 -王維與蘇軾=Wang Wei and Su Shi: Two Images of Lay Buddhism in the Tang and Song Dynasties
Author 蕭麗華 (著)=Hsiao, Li-hua (au.)
Source 佛光學報=Fo Guang Journal of Buddhist Studies
Volumen.2 新4卷
Pages203 - 246
Publisher Url
Location宜蘭縣, 臺灣 [I-lan hsien, Taiwan]
Content type期刊論文=Journal Article
Keyword王維=Wang Wei; 蘇軾=Su Shi; 居士=laity; 佛教文化=Buddhist culture; 《維摩詰經》=Vimalakīrti sūtra
Abstract 中國佛教的發展,到《維摩結經》的翻譯才出現大乘佛教的居士概念。此後居士意涵落實在從僧肇注《維摩詰經》引鳩摩羅什曰:「外國白衣多財富樂者,名為居士。」到慧遠《維摩義記》說:「居士有二:一、廣積資產,居財之士,名為居士。二、在家修道,居家道士,名為居士」的發展過程。

In the history of the development of Chinese Buddhism, the concept of the Mahayana lay Buddhist first emerged in the Chinese translation of the Vimalakīrti nirdeśa. Based on materials pertaining to lay Buddhism, this article highlights the influence of the Vimalakīrti nirdeśa on Chinese literati. In this paper, Buddhist texts are roughly categorized into two types of lay Buddhism, "seven treasures" and "ten virtues", taking Wang Wei and Su Shi as models respectively.
Literati were the most prominent lay Buddhists in the Tang and Song Dynasties. Wang Wei and Su Shi were familiar with Buddhist literature and proficient in meditation, expressing their realizations in the format of literature as lay scholars. Wang Wei, who gave himself the courtesy name Weimojie (Vimalakīrti), unifies the "seven wealth" and "ten virtues" models of cultivation. His style clearly falls between the Northern and Southern Chan schools at the junction with his pure Chan.
By contrast, Su Shi with his inherent wisdom, mixes the styles of Yunmen and Linji, manifesting a pure ordinary mind in his daily life. These are two models of the image of laymen among Chinese literati.
Table of contents一、前言 207
二、佛典語境中的居士 210
(一)「居士」意涵的演進 210
(二)成為佛教居士的要義 212
1.「居財之士」的第一要義:七財長者 212
2.「居財之士」的第二要義:十德長者 215
三、王摩詰居士形象 221
四、蘇東坡居士形象 229
五、結論 241
ISSN24143006 (P)
Created date2020.04.13
Modified date2020.04.13

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