|
|
|
 |
|
|
|
|
|
|
方外中的世俗：論《高僧傳》中潛藏的世俗接納=Secularism in Monastic Life: Implicit Acceptance of Secularism in The Biographies of Eminent Monks |
|
|
|
| 著者 |
涂艷秋 (著)=Tu, Yen-chiu (au.)
|
|---|
| 掲載誌 |
政大中文學報=Bulletin of the Department of Chinese Literature National Chengchi University
|
|---|
| 巻号 | n.37 |
|---|
| 出版年月日 | 2022.06.01 |
|---|
| ページ | 55 - 87 |
|---|
| 出版者 | 國立政治大學中國文學系 |
|---|
| 出版サイト |
http://www.chinese.nccu.edu.tw/main.php
|
|---|
| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者現職為國立政治大學中國文學系教授。
|
|---|
| キーワード | 慧皎=Huijiao; 《高僧傳》=The Biographies of Eminent Monks; 人物品鑑=Appreciation of Personalities; 名士=Famous Scholars |
|---|
| 抄録 | 慧皎認為「自前代所撰，多曰名僧，然名者，本實之賓也」。因此他立志要作出一本「高僧傳」。表彰僧人的「德」與「實」。但如何確定此人為「高」？他先將僧人的功德分為十類，謂之為「德業十例」。再依據僧人在此十類中所做的貢獻，決定此人是否可入「高僧傳」。「德業十例」所論的是僧人對「方外」世界的貢獻，然而僧人做出這些貢獻，目的不外乎教化眾生，拯濟群氓。因此，想要檢視僧人對「方外」的貢獻，「世俗」的評價就成為必要的參考係數。這就是為何我們不斷的在《高僧傳》中見到慧皎引用時人之見與世俗價值觀的緣故。慧皎對「世俗」的接納，約可分為：一、對「時人」之見的接受：其中內含「時人」對僧人的封號、特殊形貌的暱稱、修行階位的臆測與機智名答等。二、對文人比附的接受：引用文人將僧人比附為名士的部分來說明。三、對僧人做出名士行為的接受：慧皎認為僧人能做出名士行為，即是真性真情的表現。四、對僧人「義行」與「孝行」的接受。慧皎一方面將僧人在家國變故時所做的反應作為「實」與「德」的判定，另一方面則將僧人的孝行也視為「德」與「實」的一端。這些「世俗」要件有效的說明僧人之德，同時也證明「德業十例」並非虛懸於方外，乃是紮根於人間。
Huijiao claimed that ＂many biographies written in the past primarily focused on monk's fame, however, fame should be subjected to actuality,＂ therefore he was determined to compile The Biographies of Eminent Monks to acknowledge the ＂virtues＂ and ＂actuality＂ of monks. However, how could ＂eminence＂ be determined? First, Huijiao divided monks' merits into ten categories and called them ＂Ten Categories of Moral Conducts and Merits.＂ He then evaluated contributions made by monks to determine whether they could be included in The Biographies of Eminent Monks. The ＂Ten Categories of Moral Conducts and Merits＂ included contributions made by monks to ＂monastic life,＂ however, these monks' intentions were to bring Buddhist teachings to the populace and save them. Consequently, assessments made by the ＂secular＂ world validated monks' actual performance in terms of the ＂Ten Categories of Moral Conducts and Merits,＂ which was why Hujiao repeatedly mentioned factors associated with the ＂secular＂ world in monks' biographies. These factors included: 1. Acceptance by ＂people of the time,＂ including monks' titles, nicknames for unique physical features, speculations on the levels that monks attained in self-cultivation, monks' ability to engage in witty conversations, etc. 2. Comparisons of monks to famous scholars, Hujiao quoted literati's comparison of monks to famous scholars as signs of acceptance by the secular world; 3. Acceptance of monks' ability to conduct themselves like famous scholars, Huijao considered this ability to be indications of true feelings; 4. Acceptance of ＂righteousness＂ and ＂filial piety,＂ Huijiao's criteria for ＂actuality＂ and ＂virtues＂ were based on monks' reactions when their states suffered devastating misfortunes, on the other hand, he considered monks' filial acts to be evidence of ＂virtues＂ and ＂actuality.＂ These ＂secular＂ factors effectively exemplified monks' virtues and demonstrated that the ＂Ten Categories of Moral Conducts and Merits＂ were not detached from the real world, but deeply rooted in the human world. |
|---|
| 目次 | 一、前言 58
二、對「時人」批評的接受 61
（一）封號的引用 61
（二）特殊容貌的形容 62
（三）階位的臆測 64
（四）名答的欣賞 65
三、對文人將僧人比附為名士的接納 67
四、對僧人作名士行為的接納 73
（一）行為的接納 73
（二）審美觀的接納 75
（三）真性情的接納 76
五、「義」與「孝」的接受 79
（一）強調「義行」 79
（二）強調「孝行」 81
六、結論 85
|
|---|
| ISSN | 16844246 (P) |
|---|
| DOI | 10.30407/BDCL.202206_(37).0002 |
|---|
| ヒット数 | 114 |
|---|
| 作成日 | 2022.08.11 |
|---|
| 更新日期 | 2022.08.11 |
|---|
 |
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。
|
|
|
