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| 幽溪傳燈《淨土生無生論》研究=Studies on “To be Born and Not to Be Born, the Doctrine of Jingtu Zong”, the Writing of Yoxi ChuangDeng | ||
| 作者 | 謝伯洲 (著)=Hsien, Po-chou (au.) |
|---|---|
| 頁次 | 172 |
| 出版者 | 國立屏東教育大學中國語文學系 |
| 出版者網址 | http://language.npue.edu.tw/ |
| 出版地 | 屏東市, 臺灣 [Pingtung shih, Taiwan] |
| 資料類型 | 博碩士論文=Thesis and Dissertation |
| 使用語言 | 中文=Chinese |
| 學位類別 | 碩士 |
| 校院名稱 | 國立屏東教育大學 |
| 系所名稱 | 語文教育學系碩士班 |
| 指導教授 | 陳劍鍠=Chen, Jian-huang |
| 畢業年度 | 94 |
| 關鍵詞 | 性具=Buddha nature including both good and evil parts; 性起=arising from the primal nature; 一念心=steady mind; 生無生=to be born and not to be born; 唯心淨土=my mind the pure land; 西方淨土=Amitabha's western pure land |
| 摘要 | 天台教學的中興，在唐朝有荊溪湛然（711—782），在宋代有四明知禮（960—1028），在明末則有幽溪傳燈（1554—1628）。傳燈處於諸宗合流的時代，是位著作多面向的學問僧，對天台、禪、華嚴、楞嚴與淨土等均有深入的研究，其《淨土生無生論》便是融會天台、華嚴、楞嚴與淨土的著述。此論僅四千七百多字，卻含藏諸多思想，許多義理需從傳燈其他著述尋找，以資佐證和演繹，是傳燈思想的菁華集。 《淨土生無生論》有華嚴十門的外在架構，其內在架構以「性具」為基礎，演繹成十門；以「一念心」為經緯，含攝九門。內容則是以「三諦」、「三觀」等天台教義為主，融會華嚴、楞嚴與淨土思想，發揚淨土念佛法門，闡述生即無生、無生即生的道理。藉由內容的分析，本文整理三個思想課題：第一是「融會天台、華嚴、淨土之思想」；第二是「對『生』與『無生』思想之發明」；第三是「以『心具心造』闡述『唯心淨土』思想」。在第一個課題上，傳燈用天台、華嚴和《楞嚴經》的義理支持淨土念佛法門，說明修習一心持名念佛能得臨終不失正念，往生性中所具之極樂。第二個課題則先探尋「生無生」思想的流變，再看出傳燈對「生無生」之發明是本著「無生而生，生而無生」與「無念而念，念而無念」的中觀之「理」，行一心念佛求生西方淨土之「事」。然而，欲更了解「生無生」的思想內容，同時要探索傳燈對「唯心淨土」的看法。在第三個課題上，傳燈期許欲求往生之人，往生「心具心造」的西方淨土，同時也鼓勵眾生深信憶念彌陀，發願往生西方淨土，方能真正明白「往生」與「無生」之要旨。 蕅益智旭（1599—1655）將傳燈的《淨土生無生論》作為淨土要典，將之收入《淨土十要》。此論表現出自宋代以來「教宗天台，行歸淨土」的作風，實為一部攝教歸淨的融會之作。 Tiantai zong blossoms in three periods in history. Master Zhanran of Jingxi (711—782) in Tang dynasty, master Zhili of Siming (960—1028) in Song dynasty and master Chuandeng of Yoxi (1554—1628) in late Ming dynasty all contribute to the resurgence of Tiantai teachings. Master Chuandeng lived in a period that many Buddhist doctrines and schools prevail prosperously. He was well-known as a scholar monk by his multidimensional writings. His writings reveal that Master Chuandeng had studied in depth the teachings of many Buddhist schools including Tiantai, Chan, Huayan, Lengyan, and Jingtu. His book, “To be Born and Not to be Born, the Doctrine of Jingtu Zong” comprehends the styles of Tiantai, Huayan, Lengyan and Jingtu. This book, only four thousand and seven hundred words in length, briefly discusses many concepts of Buddhist doctrines, and many topics for discussion should be referred to his other books for related evidences. Thus, it is undoubtedly a quintessential and comprehensive writing of master Chuandeng’s thoughts. “To be Born and Not to be Born, the Doctrine of Jingtu Zong” has an external framework derived from Huayan doctrine, and an internal framework based on that Buddha nature includes both good and evil parts. From that, it is further deduced to the doctrines of ten Buddhist sects. Centered on “steady mind”, it comprehends the doctrines of nine Buddhist sects. The content principally emphasizes on Tiantai doctrines, “the three dogmas”, and “simultaneous vision of past, present, and future”, and it also includes the concepts of Huayan, Lengyan and Jingtu. It exalts the method of Jingtu zong, repeating Buddha’s name, and elaborates the principle, “to be born is not to be born, and not to be born is to be born”, the identity of contraries. After analyzing the content of this book, three aspects were concluded in this study report that include, first, the comprehension of the doctrines of Tiantai, Huayahn and Jingtu, second, the discussion on “to be born” and “not to be born”, and third, studies on the concept, “my mind the pure land”. In terms of the first aspect, master Chuandeng refers to the doctrines of Tiantai, Huanyan, and Lengyan Sutra (Surangama sutra) to support the practicing method of Jingtu, repeating Buddha’s name. Buddhism practitioners by continuously chanting Buddha’s name can hold on their upright thoughts when facing the death, and within their Buddha nature about death, they possess the utmost happiness. Regarding the discussion on “to be born” and “not to be born”, after studying the changes of the idea, “to be born is not to be born”, master Chuandeng’s new thoughts about the aforementioned idea were found to be derived from the “meaning” of the meditation on the mean that “not to be born is to be born, and to be born is in fact not to be born”, and “not to think is thinking, and to think is not thinking”, and the “work”, chanting Buddha’s name and wishing to be born in Amitābha's western pure land, according to “Mituo Yuanzhong Note” and “Jingtu Dharma Quote”. However, without searching for master Chuandeng’s viewpoints about “my mind the pure land”, one cannot understand further the idea of “to be born is not to be born”. He expects that those who wish |
| 目次 | 第一章 緒論…………………………………………………………………………1 第一節 研究動機、目的與步驟………………………………………………1 一、研究動機………………………………………………………………1 二、研究目的………………………………………………………………3 三、研究步驟………………………………………………………………4 第二節 近人研究成果概述……………………………………………………5 一、對傳燈之研究…………………………………………………………5 二、對《淨土生無生論》之研究…………………………………………6 三、對傳燈「性具」思想之研究…………………………………………7 四、對傳燈「生無生」思想之研究………………………………………10 第三節 《淨土生無生論》之註疏評述………………………………………12 一、正寂以「三德」闡釋「淨土生無生」………………………………12 二、受教以「三重義」闡釋「淨土生無生論」…………………………13 三、達默以「一心開二門」闡釋「生無生」……………………………14 四、季聖一以《淨土生無生論親聞記》義理為本而延伸………………15 第二章 傳燈之生平與著述…………………………………………………………17 第一節 生平……………………………………………………………………17 一、家世背景………………………………………………………………17 二、出家因緣………………………………………………………………18 三、修學過程………………………………………………………………18 四、重振天台………………………………………………………………19 五、預知往生………………………………………………………………21 第二節 著述……………………………………………………………………22 一、註解《楞嚴經》之著作………………………………………………24 二、宣揚天台思想之著作…………………………………………………29 三、以天台學理宏揚淨土思想之著作……………………………………35 第三章 《淨土生無生論》之架構與內容…………………………………………43 第一節 《淨土生無生論》之架構……………………………………………43 一、以「性具」為根本，演繹成十門……………………………………43 二、以第五門為經緯，含攝九門…………………………………………45 第二節 《淨土生無生論》之內容……………………………………………46 一、一真法界門……………………………………………………………47 二、身土緣起門……………………………………………………………55 三、心土相即門……………………………………………………………58 四、生佛不二門……………………………………………………………60 五、法界為念門……………………………………………………………61 六、境觀相吞門……………………………………………………………63 七、三觀法爾門……………………………………………………………64 八、感應任運門……………………………………………………………67 九、彼此恆一門……………………………………………………………68 十、現未互在門……………………………………………………………69 第四章 《淨土生無生論》思想探究………………………………………………72 第一節 融會天台、華嚴、淨土之思想………………………………………72 一、以天台性具為主軸……………………………………………………72 二、融攝華嚴之緣起觀……………………………………………………83 三、以淨土念佛法門為依歸………………………………………………91 第二節 對「生」與「無生」思想之發明……………………………………98 一、「生」「無生」之思想流變…………………………………………98 二、傳燈對「生無生」之發明……………………………………………102 第三節 以「心具心造」闡述「唯心淨土」思想……………………………107 一、禪師提出「唯心淨土」之背景因素…………………………………107 二、天台諸師對「唯心淨土」之見解……………………………………113 第五章 結論…………………………………………………………………………120 參考書目………………………………………………………………………………128 一、叢書及工具書…………………………………………………………128 二、原始資料………………………………………………………………128 三、專著……………………………………………………………………131 四、期刊論文………………………………………………………………132 五、專著論文………………………………………………………………136 六、學位論文………………………………………………………………136 附錄一 傳燈著作中之常見句子整理表……………………………………………137 附錄二 《淨土生無生論》版本比照表……………………………………………147 |
| 點閱次數 | 559 |
| 建檔日期 | 2007.07.27 |
| 更新日期 | 2015.10.30 |
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