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東山法門禪法研究=Study on Chan of the East Mountain Teachings |
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李枝憙 (著)=Lee, Chih-hsi (au.)
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| Date | 2014 |
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| Pages | 156 |
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| Publisher | 國立屏東教育大學 |
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| Location | 屏東市, 臺灣 [Pingtung shih, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 國立屏東教育大學 |
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| Department | 中國語文學系碩士班 |
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| Advisor | 陳劍鍠 |
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| Publication year | 102 |
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| Keyword | 東山法門=the East Mountain Teachings; 道信=Daoxin; 弘忍=Hongren; 守心=guard the mind; 念佛=the chanting-the-name; 冥想=meditation |
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| Abstract | 東山法門之四祖道信，依史書所云：「擇地開居，營宇立象」，於黃梅雙峰山建立道場，嗣法弘忍，移居至雙峰山之東的馮茂山，大啟方便之門，根機不擇，為禪宗在弘傳上的一大轉折，促使禪法通俗化，此與初祖、二祖、三祖等之情況，實有天壤之別。然弘忍之後形成「多頭弘化」之局面，其後世弟子為構建「祖師系譜」而編造史料，導致史料記載紛歧。因而，本文擬先從龐雜的文獻資料中，爬梳弘道信與忍生平事蹟與其思想脈絡；接著析釐達摩「凝住壁觀」、道信「守一不移」與弘忍「守本真心」的禪法，辨章各位祖師「觀心法門」的思想脈絡，並考察其傳承與衍變；接續從《文殊說般若經》一行三昧的觀點，探討道信之念佛禪法與弘忍「念佛名，令淨心」之念佛禪，並辨析其與淨土法門之「稱名念佛」的異同；最後探究東山法門之念佛禪對東山門下的影響。
本文研究所得結論，有以下數點：
(一) 隋大業年間，道信始獲得度牒，配住吉州寺，於此期間，曾教城民念「般若波羅蜜」以退賊，足見其對「摩訶般若蜜法門」已有深切的信解。後應僧俗之請，留止盧山大林寺十年，故其禪法不免能受三論宗和天台宗的影響。
(二)《入道安心要方便法門》廣引諸經論及傅大士與天親菩薩之論述，還有天台智顗之說與老、莊之說，顯然道信的禪法融攝有般若、涅槃、天臺、淨土與華嚴等思想。道信禪法援引《文殊說般若經》的「一行三昧」的性空思想，會通達摩以來《楞伽經》如來藏的心性論，對如來藏思想融攝般若思想作出理論論證。
(三)弘忍「木訥沉厚」的個性，反映於幽山修行生活上，並承紹道信「農禪並重」之禪風，解決僧團民生問題，對後世禪宗影響深遠。東山門下人才濟濟，史有「十大弟子」之說，分頭弘化，遂使禪宗成為具有支配地位的佛教宗派。
(四)根據前人研究、現存史料及《最上乘論》之內容，足知《最上乘論》為弟子輯錄弘忍所開示、師徒問答之禪法，可視為弘忍禪法之著述而加以分析。
(五)在禪修方面，達摩以「壁觀」，道信以「念佛」及「守一」，而弘忍以「守心」，皆教行者藉觀心法門以修心而達安心境界，終而能明心見性，解脫成佛。
(六)從達摩至弘忍皆主張眾生本具如來藏自性清性心，但為煩惱客塵所遮覆而不能顯發，其禪法思想基礎始終不離楞伽心性論與般若實相說的融攝，而般若思想的依經典，有逐漸轉移至《金剛經》之傾向。不論神秀或惠能之禪法，皆未脫以《楞伽經》如來藏思想融攝般若空性思想的禪法範疇，而神秀側重《楞伽經》，惠能則側重《金剛經》。
(七)東山法門及北宗、淨眾宗與宣什宗大抵是以念佛為淨心的方便。然道信以來，念佛只一種方便，依附於禪門心法之中，而將般若思想融會於參禪悟法的方法中，強調「念佛，心是佛」；其義理已全然不同於廬山慧遠的念佛禪，也迥異於善導、道綽所倡的淨土教門旨趣。
Daoxin (道信580－651）, the fourth patriarch of the East Mountain Teachings((Dongshan Dharma東山法門), as written in the history books, “chose the right place to settle down, established the Chan monastery and erected the Buddha statues.”He constructed his ritual site in the Doublet Mountain in Huangmei(黃梅雙峰山). He passed down the Dharma to Hongren (弘忍602－675）, who later moved to the east of the Doublet Mountain—Fengmao Mountain(馮茂山). Hongren opened the door of convenience and lifted the restrictions on basic Buddhist capacity. It was a significant transition of Chan School’s transmitting the Dharma. It gave rise to the popularization of Chan philosophy. The circumstances became worlds apart in comparison with those in the time of the first, second, and third patriarchs. However, after Hongren, it turned into a phenomenon of “multiple heads of Dharma transmission(多頭弘化).”It led to a differentiation of historical data because their later followers made up some historical data when they tried to put together “the family of the patriarch line(祖師系譜).” in this text , I will first systemizes the occurrences in Hongren’s lif
Hence, to begin with, from some huge loads of scattered historical writings, this text scrutinizes the occurrences in Hongren’s and Daoxin’s life and their thoughts. Then, it analyzes the teachings of Bodhidharma’s(菩提達摩的) “gazing and facing-wall meditation (凝住壁觀),” Daoxin’s “guarding the one without diversion(守一不移),” and Hongren’s “guarding the original true mind (守本真心).” This text also tells apart the different threads of thoughts about the teachings of contemplating the mind(觀心法門) of the above patriarchs. Meanwhile, it observes their legacy and evolution. Next, from the perspective of one-practice Samadhi(一行三昧) in the Saptasatika-prjnaparamita-sutra (Wemsji Bore Jing 《文殊說般若波羅蜜經》), Daoxin’s “reciting the name to chant Buddha” as well as Hongren’s of “Chanting the name to purify the mind(念佛名，令淨心).” both Doxin’s Dharma practice of chanting-the-name approach (念佛禪法) and Hongren’s chanting-the-name meditation (念佛禪) of “chanting the name to purify the mind” are explored. Further, this text analyzes and distinguishes the similarities and differences between their teachings and the Pure Land Teachings’ “addressing the name and chanting Buddha.” (淨土法門之「稱名念佛」). At the end, it looks into the influence the East Mountain Teachings’ chanting-the-name meditation(念佛名，令淨心) had on its followers.
This text has come to the following conclusions:
(1) In the years of Da Yeh(大業) in Sui Dynasty, Daoxin became the Buddhist monk of Chi Zhou Temple(吉州寺). During the period, he has taught the people to read “prajna-paramita(般若波羅蜜)” in order to resist the wicked. It shows that “Prajñāpāramitā Dharma(摩訶般若蜜法門)” has been profoundly believed. Afterwards, because of the invitation of the monks, he |
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| Table of contents | 第一章 緒論 1
第一節 研究動機與目的 3
第二節 前人研究成果概述 5
一、道信與弘忍生平及其著述之研究 6
二、守心禪法之研究 11
三、東山法門念佛禪之研究 15
第三節 研究方法 18
第二章 生平與著述 21
第一節 道信生平事蹟 23
第二節 道信禪戒合一的主張 24
第三節 《入道安心要方便法門》 27
第四節 弘忍之生平 40
一、未詳身世的影響 41
二、養性山中的修行 43
三、農禪並作的生活 46
四、開枝散葉的弘傳 50
第五節 《最上乘論》 54
一、真偽諍議 55
二、內容探析 57
第三章 守心禪法分析 69
第一節 菩提達摩之二入四行 69
一、菩提達摩與其弟子 70
二、達摩禪法 73
第二節 從凝住壁觀、守一不移到守本真心 84
一、達摩之凝住壁觀 84
二、道信之守一不移 87
三、弘忍之守本真心 90
第三節 從《楞伽經》到《金剛經》的轉移 95
第四章 東山法門之念佛禪 103
第一節 道信一行三昧之念佛禪 104
一、理論淵源 104
二、操持方法 112
第二節 弘忍念佛淨心之念佛禪 115
第三節 弘忍門下之念佛禪 119
一、北宗神秀 120
二、淨眾宗 124
三、宣什宗 127
第五章 結論 131
徵引文獻 137
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| Hits | 126 |
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| Created date | 2022.09.28 |
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| Modified date | 2023.01.10 |
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