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The Use of the Li Hexagram in Chan Buddhism and its This-Worldly Implications=曹洞禪中的離卦應用與詮釋以及其人間佛教入世轉向的涵義 |
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| Author |
Ziporyn, Brook (著)=任博克 (au.)
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| Source |
聖嚴研究：第三輯=Studies of Master Sheng Yen No.3
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| Date | 2012.06 |
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| Pages | 83 - 126 |
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| Publisher | 法鼓文化 |
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| Publisher Url |
http://www.ddc.com.tw/
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| Location | 臺北, 臺灣 [Taipei, Taiwan] |
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| Series | 聖嚴思想論叢 |
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| Series No. | 3 |
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| Content type | 專題研究論文=Research Paper |
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| Language | 英文=English |
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| Note | Author Affiliations: Professor, Department of Religious Studies, Northwestern University National University of Singapore=美國西北大學宗教研究所教授、國立新加坡大學教授 |
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| Keyword | Chan Philosophy=禪哲學; Soto (Caodong) Zen History=曹洞禪歷史; Shitou Xiqian’s “Cantongqi”=石頭希遷《參同契》; Humanistic Buddhism=人間佛教; Li Hexagram=離卦; Yin-Yang Thought in Chan=禪之陰陽思想 |
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| Abstract | The “Cantongqi” 參同契, attributed to Shitou Xiqian 石頭希遷(700-790), is a short text of 220 characters that first appears in verifiably dated document in the biography of Shitou in the Zutangji 祖堂集 of 952. Shitou is considered the ur-patriarch of Caodong Chan (Jp: Soto Zen), traditionally regarded as a student of Huineng’s student Qingyuan Xingsi 青原行思 (660-740), and as the teacher of Yaoshan Weiyan 藥山惟儼(745-828), who was the teacher of Yunyan Tansheng 雲巖曇晟 (780-841) whose student was the Caodong Patriarch Dongshan Liangjie 洞山良价 (807-869). This text, which is still recited as part of the daily liturgy in Japanese Soto Zen monasteries today, sharply contradicts popular stereotypes of Zen as a freewheeling form Buddhism that eschews textual intricacy, tradition and learning, for it is an extremely dense text that utilizes an extended metaphorical structure presupposing a deep familiarity with indigenous Chinese light-dark and yin-yang symbolism as derived from the Yijing 易經 and its commentarial tradition, from which, indeed, the text borrows its name. For this reason, perhaps, the text has been little studied and even less understood. In spite of its exemplary status as a true amalgamation of Buddhism and Chinese thought, there have been almost no attempts in modern Chinese Buddhism to reclaim the legacy of this text. Master Shengyan’s commentary to the text in his Baojing wujing 寶鏡無境 (Fagu, 2008) is one of the very rare exceptions. But this text marks a distinctive systematic attempt to reconfigure the traditional understanding of Buddhism into a truly “this-worldly” form of practice, propounding a notion of practice and enlightenment that is thoroughly intermelded with the world of phenomena. For this reason, an understanding of this text can make a great contribution to the construction of modern Humanistic Buddhism of a distinctly and deeply sinitic kind. In this paper I will attempt to unravel the dense symbolism of the text in the hopes of clarifying its distinctive understanding of Buddhist practice enlightenment, and its modern relevance. Of special importance in understanding this text is its insistence on the ineluctable copresence of knowing and not-knowing even in the state of Enlightenment, which may be regarded as an integration of Daoist conceptions of sagehood into the Mahayana notion of the interfusion of samsara and nirvana. Enlightenment is not to be imagined as a state of perfect transparence and clarity, but as an enfoldment of the “light” in the “dark” and the “dark” in the “light.” This conception expresses one of the most profound and unique ideas of the Chinese cultural heritage: that the comprehensive inclusion and harmony of “both this and that” is superior to the pure and exclusive presence of only “this,” even when “this” is defined as something that is superior to “that.”
傳為石頭希遷禪師(700∼790)所作的《參同契》最初見於952年《祖堂集》的〈石頭希遷禪師傳〉。石頭禪師傳為六祖慧能(638∼713)的學生青原行思(660∼740)的弟子，又為藥山惟儼(745∼828)的老師。藥山禪師的弟子雲巖曇晟(780∼841)又為曹洞宗開祖洞山良价(807∼869)的師父。因此，石頭禪師無疑可稱為中國禪宗史最重要人物之一。而其代表作品《參同契》雖僅有二百二十字，然到現在猶為日本曹洞宗日日必誦必拜的功課的一部分。此文內文反映出之內涵，相當不同於一般認為禪因其行雲流水之風格而刻意避免錯綜複雜的經典解釋傳統之印象，因此文本晦奧的文字中使用了複雜的暗喻結構，顯露出作者對於中國傳統玄學及來自《易經》註解傳統之陰陽思想體系之嫻熟，而此文之書名亦由此傳統而來。
或許正因如此，有關《參同契》之近代研究可說是學之無幾，了之幾無。日本歷代學者關心此文者不算很多，中國近代學者更少有人關注此文。而聖嚴法師所作《寶鏡無境》一書中的《參同契》註釋乃屬例外，為 近代中國學者少數詳細解此文之作品。由於此文標誌了一種對於佛教修行觀進行全面體系之系統性重新整合，而導向修行、開悟與現世之現象界完全融合之認知方向，因此此文對現代中國人間佛教的建設有重大的意義。本文嘗試解析《參同契》複雜的象徵結構，以解明其獨特之修行及解脫觀，並討論其現代義涵。
本文將由《參同契》祖堂集本與通行本的幾個重要差異，重新的追索其原意，並自「明暗」象徵系統，兼論及道家陰陽理論的背景，探討其所提倡對於大乘佛教涅槃生死觀及世間出世觀的改革，並發揮其將來對於現代中國人間佛教思想提出貢獻的可能性。 |
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| Table of contents | 1. Light, Darkness and the Li Hexagram in Caodong Chan Texts 85
2. A New Interpretation of the Li Hexagram’s Use in the Five Ranks 101
3. Conclusion: What Does It All Mean 121 |
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| Hits | 175 |
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| Created date | 2021.07.23 |
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| Modified date | 2021.07.23 |
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