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從《論語點睛》看佛儒融通的生命觀=From the “Intimation of Analects”, Take a View on Life through the Integration of Buddhism and Confucianism |
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簡意濤=Chien, I-tao
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| Source |
法印學報=Journal of Dharma Seals
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| Volume | n.10 |
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| Date | 2019.12 |
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| Pages | 177 - 200 |
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| Publisher | 財團法人弘誓文教基金會 |
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| Publisher Url |
https://www.hongshi.org.tw/
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| Location | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者：華梵大學東方人文思想研究所博士生、大千佛教文化社會企業公司董事長。
Author: Ph. D student, Graduate Institute of Asian Humanities, Huafan University Chairman, Darchen Buddhist Culture Enterprise Co., Ltd. |
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| Keyword | 蕅益智旭=Ou-Yi Zhixu; 論語點睛=Intimationof Analects; 儒佛融通=Integration Between Confucianism and Buddhism |
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| Abstract | 本文旨在探討晚明蕅益智旭大師的佛儒思想，並以其對佛儒融通生命觀作為研究和討論的主軸。在晚明政治、學風、社會獨特的背景下，整個佛教發展日趨衰落，加以朱子學闢佛思想盛行，儒釋亦多有互謗之處，晚明佛教界為調和二家，並挽救佛教發展，遂有晚明的佛教復興運動，歷史上以紫柏、憨山、蓮池、蕅益四大師為核心，在一陣調和三教思想的聲浪中，發展出晚明獨具特色的學術背景。蕅益大師身為佛教高僧，一生以弘法利生為目標，佛法為其思想核心。觀其著作幾乎以佛法為範疇，縱然涉及儒學，亦指歸佛法。就其以儒典為註疏者，觀其內容乃欲以佛解儒，以誘學者入佛為目標。
蕅益智旭大師在佛法上取得真實而豐碩的成果後，又重提儒學。其融通儒佛的初衷，是將儒學視為佛學入門之徑，以「心性」為基礎。此心性即是「介爾現前一念」，為萬法的起源，亦即儒釋的根源。再者儒學和佛法皆談以權顯實、以跡約道，都可為明心見性之途徑。故無論談佛還是釋儒，蕅師都處處強調「消歸自心」，力圖「發現本心」，更以躬身行持和篤實修學，為後學樹立了典範。
本文共分為五個部份，首先是關於本篇論文寫作之發想的開展。第二部份論述明末學術思想環境，由社會、政治及學術概況說明影響明代《論語》學發展的重要因素。進而以蕅師儒佛態度的轉變為線索，對其《論語點睛》儒佛融通思想的發展、旨趣和內涵、及其個人與明末佛教復興關係作一探討。第三部分探討蕅師《論語點睛》思想與儒學原有義理儒佛交涉的情形，進而分析其詮釋方法、並探討互相符合呼應之處，第四部份是本文的核心，文內以蕅師的義理探討以佛解儒，對照其佛學思想如何貫徹於解儒之上，並藉由儒佛融通對生命實踐存異求同的觀點展現，推演將其實際運用在生活之可行性。最後是「結論」，試圖提出個人綜合性的看法，並將研究成果作一簡單的回顧與評估。
The purpose of this paper is to explore the Ksitigarbha Confucianism and Buddhism belief of Master Ou-YiZhixu (1599-1655) in the late Ming Dynasty and to use the integration between Confucianism and Buddhism to study and discuss the main axis of view of life.In the unique background of the late Ming Dynasty's political, academic and social development, the entire development of Buddhism was declining day by day. Chu Hsi's Criticism of Buddhism Thoughts was prevalent. There were also many other areas of mutual defamation in Confucian and Buddhist circles. In order to reconcile the two families and save the development of Buddhism, the Buddhist Revival Movement, towards the end of the Ming Dynasty, which has historically been centered around Master Tzu-Po, Master Han-Shan, Master Lian-Chi and Master Ou-Yi, these four Masters. In a wave of voices that harmonize the thinking of Confucianism, Buddhism and Taoism, a distinctive academic background was been developed.As an eminent Buddhist monk, Master Ou-Yi has been aiming at propagating the Dharma to benefit the sentient beings as the core of his thought.His works are almost based on Dharma and even if Confucianism is involved, it also refers to Dharma. For those who use Confucian scriptures as exegesis, they want to read Buddhism to interpret Confucianism, with the goal of attracting scholars to Buddhism.
After achieving real and practical achievements in Dharma, Master Ou-Yi reverted to Confucianism.The original intention of integration between Confucianism and Buddhism was to regard Confucianism as a starting point to Buddhism, based on “the nature of the mind” as its foundation.This nature of the mind is “the tiny thoughts that we have in front of us every day”, the origin of all kinds of Dharma, that is to say, the root of Confucian interpretation.Moreover, Confucianism and Dharma are founded on the pure mind, this pure mind that lets cognition appear instantly is the basis of phenomena in the universe.Therefore, no matter whether he was explaining Buddhism or Confucianism, Master Ou-Yi always laid emphasis on “returning one's own mind” and “discovering the true mind”. He further established a model for the generations to come by his hard practice and strenuous study.
This paper is divided into five sections, the first of which is about the development of the thesis. The second section describes the academic and ideological environment towards the end of the Ming Dynasty. The social, political and academic profile of the Ming Dynasty highlights the important factors that influenced the development of the dynasty's “Analects”.Furthermore, taking the transformation of Master Ou-Yi's Confucian Buddhism as the connection, this paper probes into the development of his “Intimation of Analects” for integration between Confucianism and Buddhism, as well as his interest, his intention and his personal relationship with Buddhist Revival, towards the end of the Ming Dynasty.Next, it discusses the situation of Master Ou-Yi's “Intimation of Analects” and the original argumentation between Confucianism and Buddhism before analyzing the interpretation methods and exploring the correspondence between them. This is the third section of the paper.Th |
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| Table of contents | 一、前言 182
二、佛儒融通的時代因緣 182
三、佛儒融通對生命實踐的意涵 185
四、佛儒融通對生命實踐的存異求同 187
（一）孝道 187
（二）生死觀 191
（三）知的實踐 194
五、結論 196 |
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| ISSN | 22241299 (P) |
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| Hits | 345 |
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| Created date | 2020.06.12 |
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