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方以智對《莊子》思想的禪學解讀=The Study on the Interpretation of Zhuangzi by Fang yizhi with Theory of Zenist |
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吳卿 (著)=Wu, Qing (au.)
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| Source |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
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| Volume | n.35 |
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| Date | 2021.03.31 |
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| Pages | 167 - 202 |
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| Publisher | 玄奘大學 |
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| Publisher Url |
http://ird.hcu.edu.tw/front/bin/home.phtml
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| Location | 新竹市, 臺灣 [Hsinchu shih, 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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| Keyword | 《藥地炮莊》=: Yaodipaozhuang; 回互不回互=The unity of opposites; 四賓主=Four kinds of subject-object relationships; 兼帶=The unity of essence and phenomenon, Interaction |
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| Abstract | 結合方以智的曹洞宗背景而言，《藥地炮莊》的撰寫可以看成是曹洞宗對儒、釋、道會通的時代命題的主動回應。一方面，方以智以禪詩、公案集評《莊子》，是以曹洞禪法的「回互不回互」說為方法詮釋《莊子》。他在《逍遙遊》中將「一多相即」以禪語化的方式引入莊子逍遙遊之中，以「回互不回互」解釋「魚化鳥」之含義。他在〈齊物論〉中，借評「化聲」闡發「不相待」之體在「相待」之用中的觀點。他在〈馬蹄〉中，借曹洞公案會通原文，彌補了莊子以「自然」批評「人為」引起的輕視「人為」的弊端。
另一方面，方以智以體認曹洞宗「四賓主」之「主中主」為方法解讀《莊子》。他在〈齊物論〉中，以「因是已」作為儒、釋、道皆可的準則，將「因是已」等同於「主中主」，為儒、釋、道的不同學說歸於「兼帶」之中提供了理論基礎。在〈養生主〉中，他以「主中主」破除「有為」、「無為」而顯示「理體」的統一性，以「督」字來詮釋兩者之間的不斷轉化。在《天下》中，他借「賓主歷然」肯定「天下裂」是「道」「因物付物」之用。在〈人間世〉中，他以「主中主」的「兼帶」義會通「無為」之「體」與「用」，並回答了《莊子》如何以「道」消解「命」與「義」之限的未發之義，改變了《莊子》重「道」輕「物」的傾向。
Combining with the background of Cao Dongzong of Fang yizhi, the writing of Yaodipaozhuang can be seen as Cao Dongzong’s active response to the proposition of the times that Confucianism, Buddhism and Taoism were all connected. On the one hand, Fang yizhi commented Zhuangzi with Zen poems and Court cases, which interpreted Zhuangzi with Cao Dong’s zen method of“Returning to each other”. He introduced“ Noumenon is phenomenon”into Zhuangzi's Xiaoyaoyou in a Zen-like way, and explained the meaning of“fish into bird”with“Return to each other”. In Qiwulun, he expounded the viewpoint of“non-treating”in the use of “treating” by means of “changing sound”. In Mati, he used Cao Dong’s case to explain the original text, which makes up for Zhuangzi’s criticism of “human” caused by “nature”.
On the other hand, Fang interpreted Zhuangzi by the method of recognizing Cao Dong’s “ Lord in the Lord”. In Qiwulun, he took “cause is already” as the criterion for Confucianism, Buddhism and Taoism, equating “cause is already” with “The Lord in the Lord”, which provided thetheoretical basis for the different theories of Confucianism, Buddhism and Taoism to be included in the “Simultaneous Belt”. In Yangshengzhu, he used the word “Lord in The Lord” to break the unity of “action” and “inaction”, and used the word “du” to explain the continuous transformation between the two. In Tianxia, he affirmed that “the world is divided” is the normal use of the Tao. In Renjianshi, he combined the meaning of “the Lord in the Lord” with the meaning of “the body” and “the use” of “wuwei” and answered how
“Tao” in Zhuangzi dispels the meaning of “life” and “righteousness”, thus changing the tendency of “Tao” over “things” in Zhuangzi. |
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| Table of contents | 一、前言
（一）方以智以曹洞禪解讀《莊子》的意義
（二）方以智與《藥地炮莊》研究綜述
二、方以智與《藥地炮莊》的成立
（一）方以智與《藥地炮莊》的學派性
（二）《藥地炮莊》的時代性
三、《藥地炮莊》的禪語風格與「回互不回互」說
（一）「回互不回互」說
（二）「回互不回互」對曹洞禪語的影響
（三）《藥地炮莊》中公案與禪詩對「回互不回互」說的繼承
四、《藥地炮莊》中方以智對「四賓主」說的發展
（一）曹洞禪法的「正偏五位」說
（二）曹洞禪法從「正偏五位」說到「四賓主」說的發展
（三）《藥地炮莊》中方以智對「四賓主」說的運用
五、總結
參考書目
一、古籍
二、專書
三、期刊 |
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| ISSN | 18133649 (P) |
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| Hits | 249 |
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| Created date | 2021.11.22 |
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| Modified date | 2021.11.22 |
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