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題 名 | 法眼文益大師的華嚴禪探微=A Study on Hua-yen's Ch'an (Zen) of Great Master Rev. Fa-yen Wen-yi |
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作 者 | 陳榮波; | 書刊名 | 新世紀宗教研究 |
卷 期 | 8:2 2009.12[民98.12] |
頁 次 | 頁125-145 |
分類號 | 226.6 |
關鍵詞 | 一切現成; 道眼; 第一義; 六相; 接物利生; 三界唯心; 丙丁童子來求火; 不知最親切; Everything is a present reality; Tao-eye; The first truth; Six attributes; Dealing with people to live easily; The three realms are nothing but mind; Children fight a fire with fire in the catching fire; Unknowing is the closest intimacy; |
語 文 | 中文(Chinese) |
中文摘要 | 中國襌宗自從六祖惠能奠基創立以來,逐漸在中國肥沃智慧園地裡開花結 果而發展出「一花五葉」的五個宗派。其中,法眼宗成立最晚,但是其襌理兼 容並蓄,尤其是其所提倡的「華嚴襌」深具襌宗與華嚴宗結合的特質,獨樹一 格,值得我們去學習、研究與發揚光大。 法眼宗開山祖師法眼文益大師一方面繼承惠能「自性」(佛性或覺性)、 青原行思「不落階級」、石頭希遷「參同契」理事不二思想以及羅漢桂琛「一 切現成」,另方面融合了華嚴宗五祖法藏的「新十玄」與「六相圓融」華嚴思 想而產生「華嚴禪」,使得中國襌學更加圓通與圓滿。 法眼文益大師「華嚴襌」本著襌宗「繞道說襌」及「言亡慮絕」的遮詮間 接表達方式而提出九點語言特性(一、善誘性;二、否定性;三、矛盾性; 四、暗喻性;五、詩喻性;六、方便性;七、當下性;八、無言性;九、實踐 性),以彰顯襌學的語言方便殊勝妙用。他的接引方法採用:一、答非所問 法;二、暗喻不直說法;三、反求諸己法;四、重複法;五、反問法等五種教 育方法,來引導眾生轉苦為樂,以度化眾生。至於他的宗風特色是接物利生、 應病與藥、自然平實,兼具曹洞宗「穩健細密」與雲門宗「高古隱約」的優 點。總之,法眼文益大師秉持佛法「不執著」精神,一切隨時節因緣,了脫生 死,成就阿耨多羅三藐三菩提。 |
英文摘要 | The Chinese ch’an (zen), since the sixth patriarch Hui-neng laid a foundation for the establishment, has blossomed and born fruit gradually in the Chinese fertilized. Wisdom-fields develops five sects of “one flower and five leaves”. And the establishment of master rev. Fa-yen Wen-yi sect (法眼宗) was the latest, but its principles of ch’an compatibly, particularly it advocated “Hua-yen’s ch’an” which completely chinese ch’an combined the Hua-yen (Kegon) school (華嚴宗) to unify into the special characteristic, became unique, and was worth of us studying, and carrying forward. The founder of Fa-yen’s ch’an whom great master rev. Fa-yen Wen-yi (法眼文益大 師) inherited the sixth patriarch Hui-neng’s “self-nature” (Buddha-nature), at the same time, had the thought of master rev. Ching-yuan Hsing-ssu “did not attach the social class”, master rev. Shih-t’ou Shi-ch’ien “the agreement between reality and phenomena”, worked together non-dual wisdom of Buddha (dharmaparyaya) and as well as master rev. Lo-han Kuei-ch’eng “everything is a present reality”. On the other hand, he integrated the fifth patriarch Fa-tsang’s “new ten myths” and “six attribute’s harmony” in the Hua-yen school. Then, this produced “Hua-yen’s ch’an, and caused the study of Chinese ch’an to be more flexible and to be complete. Fa-yen Wen-yi’s Hua-yen ch’an based on Chinese ch’an’s negative method of “detour in line with meditation” and “beyond language and beyond reason” expression to propose nine linguistic characteristics: 1.good temptation 2.negativity 3.contradiction 4.metaphor 5.poetry 6.convenience 7.immediacy 8.taciturnity 9.practicality, in order to show the unique wonderful use of Chinese ch’an. He received and instructed five kinds of educational methodology: 1.irrelevant replies 2.metaphical and indirect expression of “no explaining frankly” 3.engaging in self-examination 4.redundant method 5.rebutting in reply. It guided all living things to transfer painstaking into happiness. In sum, Fa-yen Wen-yi grasped the spirit of Buddhist “no attachment”, all along with the season hetupratyaya, the reincarnation have died, achievement anutra samyak-sambhodhi. (阿耨多羅三藐三菩提, 其意譯為無上正等正覺) |
本系統中英文摘要資訊取自各篇刊載內容。