|
|
|
 |
|
|
|
|
|
|
空印鎮澄（1547-1617）的學思根本方法析論：以《物不遷正量論》為中心=An Analysis of Kongyin Zhencheng's (1547-1617) Intellectual Methodology Focusing on his Wu bu qian zhengliang lun |
|
|
|
| 著者 |
簡凱廷 (著)=Chien, Kai-ting (au.)
|
|---|
| 掲載誌 |
佛光學報=Fo Guang Journal of Buddhist Studies
|
|---|
| 巻号 | n.2 新4卷 |
|---|
| 出版年月日 | 2018.07 |
|---|
| ページ | 421 - 473 |
|---|
| 出版者 | 佛光大學佛教研究中心 |
|---|
| 出版サイト |
https://cbs.fgu.edu.tw/
|
|---|
| 出版地 | 宜蘭縣, 臺灣 [I-lan hsien, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 1.作者為佛光大學佛教研究中心博士後
2.本文部分原始材料之取得，得益於佛光大學佛教研究中心「近世東亞佛教的文獻和研究」計劃，特為感謝！ |
|---|
| キーワード | 鎮澄=Zhencheng; 晚明佛教=late Ming Buddhism; 《物不遷正量論》=Wu bu qian zhengliang lun; 學思方法=methodology |
|---|
| 抄録 | 鎮澄(1547-1617)，字空印，別號月川，是晚明五臺山相當重要的一位學僧，著作頗豐。當時的佛教居士錢謙益(1582-1664)曾稱他為「萬曆中五師之一，北方法席最盛」，評價甚高。此前學界的研究主要著眼於兩個方面：其一是他所編纂的《清涼山志》，其二是所著《物不遷正量論》在晚明叢林所引起的思想諍論。然而，除了上述兩部作品之外，經多方考索，晚近筆者尚發現了其他存世著作共十部，對於這位晚明北方重要僧人展開進一步的研究，遂有了新的契機。
在筆者閱讀鎮澄的著作過程中，發現他不是善於建構宏偉體系的哲學家，而是極具方法意識的學者。鎮澄的方法論充分體現在其解釋經典及與他人論辯活動中，表現出非常理性的思維特徵，與禪宗講求的直觀思維，大異其趣；就他所處的時代中，此一仰賴理性思維的方法論，顯得非常特出。由於了解鎮澄的學思根本方法，對於認識其思想世界的核心，乃佔有優先的位置，因此本文將透過重新檢視《物不遷正量論》此部較為人所熟知的作品，進行歸納抽繹。
結論指出，中國佛教要到清末民初以後，受西方學術的影響，才重新重視方法論的問題，然而早在十七世紀，鎮澄對於解釋研究經典的方法，已相當重視，特別是重視理智思維的「理量」此一方法；這些不是鎮澄受到外來刺激而有的，是他從佛教自身的經論中學習到的。若將鎮澄放回當時唯識、因明復興風潮的脈絡中來看的話，就重視方法論的這點而言，超越了其他同行者，應給予相當程度的肯定。
Zhencheng (1547-1617), with the courtesy name Kongyin and Yuechuan as his pseudonym, composed many works and was an important scholar-monk of Mt. Wutai during the late Ming Dynasty. The lay Buddhist Qian Qianyi (1582-1664) praised him as ＂one of the top five masters of the Wanli period＂ and ＂the leading Buddhist lecturer in the North.＂ Concerning Zhencheng's legacy, contemporary scholars have mainly focused on two of his works: Qingliang shan zhi 清涼山志 and Wu bu qian zhengliang lun 物不遷正量論, which he edited and wrote respectively. The latter was the source of an intellectual debate in Buddhist circles during the late Ming dynasty. In addition to these two works, I have discovered ten of his other works in various archives and libraries. With these findings there is a new opportunity to further the academic research on Zhencheng and his great mind.
After reading all of Zhencheng's works, I found that he was not so much a systematic philosopher as a methodological scholar. Zhencheng's methodology is fully reflected in his interpretations of canonical texts and his argumentation with others. His rational style is very different from the intuitive thinking that Chan stresses. In his time, this strict rational methodology was unusual. Therefore this article re-examines his well-known work, the Wu bu qian zhengliang lun 物不遷正量論, in terms of its intellectual methodology in order to better understand his intellectual values.
This is important because it was not until the end of the Qing dynasty and the early Republican period that Chinese Buddhism re-emphasizes the issue of methodology due to the influence of Western scholarship. However, as early as the 17th century, Zhencheng had given considerable attention to the study and interpretation of Buddhist texts, especially valuing the method of liliang 理量 (rational discernment). This is not something that he received from external stimuli, but learned from Buddhism's own sutras and treatises. In the context of the revival of Yogācāra and Hetuvidyā at the time Zhencheng lived, his emphasis on methodology surpassed that of his peers, which contributes to his importance. |
|---|
| 目次 | 一、《物不遷正量論》的編纂與流傳 426
二、重讀《物不遷正量論》：聚焦鎮澄的學思根本方法 430
（一）從〈物不遷正量論序〉談起 431
（二）重讀鎮澄對僧肇論證「物不遷」的批評 438
1. 以「聖言量」以及「理量」（以論理為量）批判僧肇「物不遷」的論證 442
2.作為「理量」之一的因明比量 446
（三）重讀鎮澄對諸家質疑的回應 450
1.對幻居真界回應的辯駁 450
2.對無名尊者回應的辯駁 453
3.對雲棲袾宏回應的辯駁 455
三、如何評價鎮澄學思方法：論「理量」（「以論理為量」）的定位 460
四、結論 470 |
|---|
| ISSN | 24143006 (P) |
|---|
| ヒット数 | 453 |
|---|
| 作成日 | 2020.04.13 |
|---|
| 更新日期 | 2020.04.13 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
