|
|
|
 |
|
|
|
|
|
|
蕅益智旭唯識學發隱=A Study in Vijnapti-vadin of Ou Yi Zhi Xu |
|
|
|
| 著者 |
龔鵬程 (著)=Gong, Peng-cheng (au.)
|
|---|
| 掲載誌 |
淡江中文學報=Tamkang Journal of Chinese Literature
|
|---|
| 巻号 | n.16 |
|---|
| 出版年月日 | 2007.06.01 |
|---|
| ページ | 1 - 34 |
|---|
| 出版者 | 淡江大學中文系 |
|---|
| 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 | 龔鵬程，北京師範大學特聘教授。
|
|---|
| キーワード | 晚明=late Ming; 智旭=Zhi Xu; 唯識學=Vijnapti-vadin; 佛學=Buddhism; 禪=Zen; 天台=Tiantai |
|---|
| 抄録 | 對於晚明思潮，學界大抵視為變革期。強調王學是程朱理學的反動，申張個我意識的文學和藝術又是儒學的反動，重視情欲則是講性理的反動等等。這種斷裂的、分異的歷史觀與個我意識，我以為乃現代觀念之投射，非晚明之實況。當時思潮的趨向，應是融合而非分異，不僅講三教融合，在三教內部也存在著融合的動向。本文以當時高僧蕅益智旭為例，說明這一點。
論晚明佛教，又有一傾向，即泛說其為禪，或以禪為大背景去看當時佛教及儒佛關係。不知晚明佛教甚為複雜，天台、淨土、禪、律，各有名宿，且多朝綜合的路子在走。智旭法師就是個重要的例子。他修禪、持律、宏天台、闡淨土，閱藏知津，甚至還注解過周易。他如何綜攝會通諸宗，大堪深究。
但本文並不就智旭上述各方面說。晚明佛學，雖然研究者極少，但已有一些文章道及了智旭在天台、淨土、律學等方面的貢獻，故本文專就其唯識學申論之。
唯識慈恩一宗，在窺基圓測之後，幾成絕學，晚明始復振興，智旭即為其中堅。然彼於慈恩宗旨，並不盡遵舊蹊，融合性相、法要觀心，勝義別有所在。本文略探其理論結構和立說之因緣，以供治史者參考。
Scholars usually regard the late Ming dynasty (1368-9644) a reformation period in thoughts, and claim the Ming neo-Confucianism being the counteraction to Song neo-Confucianism, the expansion of ego-consciousness in literature and arts being the reaction to Confucianism, and the highlighting of sexual life being the reaction to the emphasis in Confucian preaching, etc.. This kind of fragmental and diverged interpretation of history and individual consciousness, in my opinion, are the projection of modern concepts instead of the fact in the late Ming. The trend of thoughts then should not be divergence but harmonization. Not only the harmonization among Confucianism, Taosim and Buddhism were proposed, there was even a tendency of harmonization inside each religion. This article aims to elaborate this point with the example of Ou Yi Zhi Xu, an eminent Buddhist monk then.
When discussing Buddhism in the late Ming, scholar also tends to classify it as Zen as a whole, or taking Zen as the background to study Buddhism and its relations with Confucianism, and are ignorant about the fact that the situation of the late Ming Buddhism was also complicated. In fact there were Tiantai, Pure Land, Vinaya and other Buddhist schools in the late Ming. Each school had their own prominent masters, most of whom preferred their study in a synthetic way. Master Zhi Xu was an important example who paid attention to most of the aforesaid Buddhist schools. In addition, he linked the Buddhist Tripitaka to Confucianism and even made his exegesis to the Book of Changes. It is worthwhile to study how he synthesized the various kinds of philosophy.
Nevertheless, the topics stated above are not studies in this article. Though the study of late Ming Buddhism is rare, there have been some papers which mentioned Zhi Xu’s contributions to Tian Tai, Pure Land and Vinaya schools. Therefore the focus of this article is on his study in Vijnapti-vadin.
Thr Ci En sect of Vijnapti-vadin almost came into extinction after Kui Ji and Yuan Ce. It revived in the late Ming, and Master Zhi Xu was one of its masters. However, Zhi Xu was not only a follower of the old philosophy. A higher understanding of truth was made through his emphasis on both Nature and Appearance, and the concept of "Observing the Mind" as well. This article investigated its theory structure and background of establishment, in order to provide a reference to the historians. |
|---|
| 目次 | 提要 1
一、複雜的歷史形象 2
二、唯識復興的時代 4
三、唯識觀心之法門 6
四、通別兼圓的唯識 10
五、以漸修矯治禪弊 14
六、真常心與阿賴耶 18
七、性相融合的宗旨 23
八、思想史的意義 28
Abstract 33 |
|---|
| ISSN | 18197469 (P) |
|---|
| ヒット数 | 76 |
|---|
| 作成日 | 2022.10.24 |
|---|
| 更新日期 | 2022.10.24 |
|---|
 |
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。
|
|
|
