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女禪合響:寶持與祖揆之行傳考述=Female Zen Masters' Choir: The Textual Criticism and Explanations of Biographies of Baochi and Zhukuei
著者 蘇美文 (著)=Su, Mei-wen (au.)
掲載誌 新世紀宗教研究=New Century Religious Studies
巻号v.7 n.1
出版年月日2008.09
ページ35 - 90
出版者世界宗教博物館發展基金會附設出版社
出版サイト https://www.mwr.org.tw/
出版地臺北縣, 臺灣 [Taipei hsien, Taiwan]
資料の種類期刊論文=Journal Article
言語中文=Chinese
ノート作者為中華技術學院通識教育中心副教授
キーワード寶持=Baochi; 祖揆=Zhukuei; 女性禪師=Female Zen Master; 禪宗=Zen; 女性=Female; 比丘尼=Buddhist nun; 明末清初=Late Ming Dynasty and Early Ching Dynasty
抄録這是筆者研究明末清初女性禪師的系列內容之一。在語錄被納入《嘉興藏》的七位女性禪師中,寶持玄總與祖揆玄符兩人師出同門,屬三峰派下繼起弘儲的嗣法弟子。她們雖然來處不同,但共學同參,相互論鬥機鋒,合著《頌古合響集》,彼此共扶教化,先後住持妙湛禪院,而禪風特質卻也各異,一冷一熱,一峻絕精嚴,一靈動恣暢,兩人形成一首異音合響的交響曲。為了之後論述禪風時能更有豐富的底蘊與生命感,必需先考索她們各別的生平行傳,以及兩人的互動法誼,這便是本文寫作的主旨所在。
在女性文獻較稀少的環境下,筆者以兩人的語錄為本,並從燈傳、方志、文學總集等史籍,極盡所能地考察,企圖為她們描繪出較清晰的生命跡履,所以大部分的史料都是前人未曾運用過的,但也出現很多空白闕如、不得而知的狀況。行傳考述的內容,除了呈現她們兩人的行誼事蹟外,亦依事蹟略引詩偈法語等內容,來實以核心精神,讓行傳不只是事蹟,也是文彩、法誼與禪法、心志的展現,但重點仍在行傳上。在行傳之前,先考辨兩人法名,以釐清《續比丘尼傳》之誤。行傳之後,統論兩人同參機鋒、合著頌古的情形,最後以她們為彼此所作的讚詩為結。讚詩裡,兩人都以女性禪師典範人物:末山、無著來比喻對方,顯然女性禪師傳承與女性性別之自覺都在。兩人相惜相和,異音合響,為女性禪師形成兩種典型,也譜下一段女禪合響。

This research is one of a series of researches on the female Zen maters during late Ming Dynasty and Early Ching Dynasty. Among seven female Zen masters whose quotations were included into Jiahsing Book Collections, Baochi Xuanzong and Zhukuei Xuanfu were actually enlightened and taught by the same master. They were disciples who inherited Buddhist doctrines from Master Jiqi Hongchu of San Fong School. Although they came from different places, they learned and tried to reach understanding of dhyana, mutual debate Buddhist allegoric words and gestures and wrote together Extolling Ancientry Joint Resounding Collection in supporting Buddhism. They ever took over Miaozhan Zen Temple. But their characteristics of Zen style were different.
In order to discuss their Zen style with rich inside contents and the sense of life, we have to examine their individual biographies and their interactions and friendship in Buddhist doctrines. This is the purpose of the article. In an environment of scarce literature about female Zen masters, based on their quotations, the author tried her best to explore and examine information in history books like Light Passing-on, local records and literature collections to try to make up clearer footprints of life. Therefore, most of historical information the author used were never used by others before. Still, there were many blank and lacking and unknown situations. The contents of textual criticism and explanations of biographies not only showed their deeds and sagas but also demonstrate and prove their core spirits with the contents of their poetries, allegoric words and quotations that will make their biographies become not only sagas but also literary graces, friendship and Zen doctrines. Before discussing their biographies, we examined their Buddhist names to clarify the mistakes of The Continuation of Buddhist Nuns. After discussing their biographies, the author generally discussed the situations in which they together tried to reach the understandings of dhyana, mutual debate Buddhist allegoric words and gestures and wrote together Extolling Ancientry Joint Resounding Collection. The article concluded with their praising poems for the other. In the poems, both of them mutually compared the other with good examples of female Zen masters: Master Moshan and Master Wuzhu. Obviously, the self-consciousness of female Zen master existed. They highly valued each other and jointly resound with different vibrations. They are two different types of examples of female Zen masters and they have left a good example of joint resounding by two female masters in their friendship.
目次壹、前言 38
貳、辨明法名 40
參、寶持之行傳考述 42
一、厭棄世相,出家悟道 42
二、公公殉難,夫家劇變 45
三、工於翰墨,教子成立 47
四、女詩畫家,金氏淑修 48
五、丈夫節義、兒子孝順 52
六、妙湛禪院弘法 56
七、南詢禪院弘法 58
八、去世的時間 59
九、語錄之出版 60
十、結論 61
肆、祖揆之行傳考述 62
一、出家靈瑞,得記靈巖 62
二、住山歲月,雨滴嵒華 63
三、參學往來,一隊女禪 68
四、接繼妙湛,顯露家風 71
五、辭眾請法,并勸念佛 73
六、退席妙湛,閒居隱跡 73
七、語錄之出版 74
伍、同門互參、接繼共教、頌古合響 75
陸、結論 84
附錄 87
徵引書目 87
ISSN16843738 (P)
ヒット数414
作成日2015.12.09
更新日期2022.05.27



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