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論曹洞禪對華嚴思想的詮釋及其實踐： 從石頭希遷〈參同契〉到洞山良价〈寶鏡三昧歌〉的發展為考察中心=The Interpretation and Practice of Huayan Thought in Caodong School of Chan Buddhism: focusing on the development between Shitou Xiqian’s “Can Tong Qi” and Dongshan Liangjie’s “Song of the Precious Mirror Samādhi” |
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| 著者 |
黃連忠 (著)=Huang, Lien-chung (au.)
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| 掲載誌 |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| 巻号 | n.25 |
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| 出版年月日 | 2015.06 |
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| ページ | 31 - 56 |
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| 出版者 | 圓光佛學研究所=Yuan Kuang Buddhist College |
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| 出版サイト |
http://www.ykbi.edu.tw/
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| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, 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 |
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| ノート | 作者為高苑科技大學助理教授。 |
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| キーワード | 曹洞禪=Caodong School of Chan Buddhism; 華嚴思想Huayan thought; 參同契=Can Tong Qi; 寶鏡三昧歌=Song of the Precious Mirror Samādhi; 洞山良价=Dongshan Liangjie |
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| 抄録 | 中國禪宗的曹洞宗發展史裡，以洞山良价（807-869）為此宗之宗祖，倡正偏五位之說，並作〈寶鏡三昧歌〉闡述偏正回互綿密妙用的曹洞禪風。曹洞宗的遠祖為石頭希遷（700-790），在石頭法系中，對於華嚴思想的吸收與運用，具有獨樹一格之特色。其中，〈寶鏡三昧歌〉源自於石頭希遷的〈參同契〉，闡述偏正迴互的妙義。石頭希遷傳藥山惟儼（751-834）、雲巖曇晟（782-841）繼傳至洞山良价而集其大成。在石頭希遷〈參同契〉中的「門門一切境，迴互不迴互。迴而更相涉，不爾依位住」，正如「十玄門」的「同時具足」、「廣狹自在」、「一多相容」與「諸法相即」一般，說明一切境界的現象及其本質，都是迴環交錯與相涉相依，透過其迴環的細密禪定與觀照，透視現象中虛幻本質的察照，進而「本末須歸宗」以「迴互歸宗」的歸於「靈明本心」。在洞山良价的〈寶鏡三昧歌〉中，延續並擴大詮釋了〈參同契〉的理論，〈寶鏡三昧歌〉中的「重離六爻，偏正回互」，亦說明交相疊錯的現象及其融和無間的禪學思想。〈參同契〉與〈寶鏡三昧歌〉兩者都在闡明一心與諸法之間，以心為源，融攝萬法，本末顯隱、體用理事與交錯迴環的哲學特質。因此本文試從石頭希遷〈參同契〉到洞山良价〈寶鏡三昧歌〉的發展為考察中心，探討其禪學思想中對華嚴哲學的詮釋與實踐應用。
In the history of Caodong school（曹洞宗）in Chinese Chan Buddhism, Dongshan Liangjie（洞山良价, 807-869）was the founder who advocated the Five Ranks and wrote the “Song of the Precious Mirror Samādhi”（〈寶鏡三昧歌〉）to elaborate the subtle interaction of relative and absolute in Caodong Chan method. Another remote founder Shitou Xiqian（石頭希遷, 700-790）had taken a distinctive course in the Shitougeneration by absorbing and applying the Huayan thought. The “Song of the Precious Mirror Samādhi”（〈寶鏡三昧歌〉）originated from Shitou Xiqian’s “Can Tong Qi（石頭希遷〈參同契〉）” to expand on the same interaction. In consequence, the teachings of Shitou Xiqian （石頭希遷）passed down to Yaoshan Weiyan（藥山惟儼, 751-834）, Yunyan Tansheng（雲巖曇晟, 782-841）and then to Dongshan Liangjie （洞山良价）who formed a comprehensive expression. In Shitou Xiqian’s “Can Tong Qi”（石頭希遷〈參同契〉）, the statement “All the objects of the senses interact and yet do not. Interacting brings involvement. Otherwise, each keeps its place.” is just like the “simultaneous completion”, “unrestrained dharma in wide and narrow”, “mutual inclusion of the one and many” and “all dharmas being identical to each other” in the “Ten Profound Gates” of Huayan thought, explaining the appearance and nature of all realms interact with involvement and accordance; and how to investigate the illusional quality of the appearance is through meticulous meditation and reflection toward the loop that “all courses turning to the essence”, “interactions turning to the essence” to result in “clear and original mind”. In addition, Dongshan Liangjie’s “Song of the Precious Mirror Samādhi”（洞山良价 〈寶鏡三昧歌〉） continued and expanded the above theory; the statement “Six lines make the double Fire Trigram, demonstrating the interaction of relative and absolute” also explained the close involvement and interaction of Chan thought. Both the “Can Tong Qi”（〈參同契〉）and “Song of the Precious Mirror Samādhi”（〈寶鏡三昧歌〉）elaborate the philosophic feature that the mind is the source to absorb everything, to reveal and conceal all courses, to learn and practice principles and matters, and to interact and loop, between an intention and all existing things. Therefore this article focuses on these two works to explore the interpretation and practice of Huayan thought in this Chan school.
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| 目次 | 一、前言 35
二、從石頭希遷〈參同契〉到洞山良价〈寶鏡三昧歌〉的核心思想 36
三、石頭希遷〈參同契〉與洞山良价〈寶鏡三昧歌〉的華嚴義理 46
四、結論 54
參考書目 55
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| ISSN | 16086848 (P) |
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| ヒット数 | 955 |
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| 作成日 | 2015.09.01 |
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| 更新日期 | 2017.08.16 |
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