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法眼文益的禪教思想=To Unify the Zen and Sutra Discourse in Fayan Wenyi's Thought |
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| 著者 |
蔣義斌 (著)=Chiang, I-pin (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.13.1 |
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| 出版年月日 | 2000.05 |
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| ページ | 431 - 456 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| ノート | n.13.1為第13期卷上‧中文篇 |
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| キーワード | 法眼文益; 玄沙師備; 宗門十規論; 禪教合一; Fayan Wenyi; Xuansha Shibei; Zongmen Shigui Lun; Union of Zen and Doctrine |
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| 抄録 | 法眼宗是禪宗最晚成立的宗派，它的成立回應了禪宗所面臨
的新挑戰. 禪宗在五代漸成佛教的主流，但也更加世俗化.
法眼文益的師承中，玄沙師備行「頭陀行」重視清修，他並
且是位「抱本參禪」的典範，玄沙師備的禪法和臨濟系的禪
法，有相當的不同.
法眼文益由羅漢桂琛處，掌握到玄沙師備禪法的特色，並建
立新的典範.《宗門十規論》最能彰顯法眼文益禪法中，對
時代的反思. 其「禪教合一」思想，明白地說：「茍未經教
論難破識情」到頭來仍要「枉入輪迴」.
《宗門十規論》的論述形式，頗能反應「般若」的思想，
《十規論》其實是十篇反思的文章，其中每一論均先提出禪
宗的宗旨，然後分析當時禪宗的時弊. 文益認為禪宗發展出
的不同「宗風」各有其長處，各「宗」間的差異，並不礙於
同屬禪宗血脈的事實. 法眼文益用「學般若人」來稱呼參學
者，是值得注意的用例，而《宗門十規論》的著述體例，也
參考了華嚴宗的用例.
Summary
Fayan School is the latest Zen school that emerged
in response to the new challenges facing Zen Buddhism.
In the Five Dynasties era, Zen became the mainstream
school in Buddhism and became gradually secularized at
the same time. Among the lineage masters of the Fayan
Wenyi，Xuansha Shibei (玄沙師備) put great emphasis
on ascetic dhuta practices (頭陀行) and celibacy
(清修)，and was a prime example of "meditation with
Dharma texts in embrace" (抱本參禪). There are
considerable differences between his Zen methods and
those of the Rinzai School.
Fayan Wenyi inherited Xuansha's unique Zen lineage
through the Guichen (桂琛)，and established a new
model on this basis. Among the Zen treatises of
Fayan Wenyi，the Zongmen Shigui Lun (《宗門十規論》)
probably provides the best reflections on the spirit
of the times. Its "union of Zen and Doctrine" concept
makes it clear："If one has not studied the doctrine
and commentaries, it will be difficult to see through
the emotions, " and when the time comes, one will still
have to "fall into the cycle of birth and death."
The arguments contained in the ten chapters of Zongmen
Shigui Lun can well reflect a critique of Prajna.
Each of the chapters begin with the primary objective
of the Zen school and then goes on to analyze the
failings of the contemporary Zen schools. The treatise
puts forth the view that the different styles of the
various Zen schools have their own merits, and do not
negate the reality that they all belong to the Zen
lineage. The treatise's use of the term "Prajna student"
(學般若人) to describe practitioners is especially
noteworthy. In its usage，the treatise also takes
references from the Huayan School.
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| 目次 | 一. 前言
二. 法眼文益的時代
三. 法眼文益的禪學淵源
四. 法眼文益所理解的禪宗血脈
五.《宗門十規論》的禪教觀
六. 結語 |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1347 |
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| 作成日 | 2000.07.22
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| 更新日期 | 2017.06.20 |
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