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| 明雲棲祩宏出入世間孝思的揉合與闡揚=Inclusion and Elucidati of Filial Spirits between Priests and Laymen by Wun chi Chu-hung in Ming Dynasty | ||
| 作者 | 韓復華 (著)=Han, Fu-hua (au.) |
|---|---|
| 頁次 | 154 |
| 出版者 | 國立成功大學歷史學系 |
| 出版者網址 | http://www.his.ncku.edu.tw/history_2006//index.htm |
| 出版地 | 臺南市, 臺灣 [Tainan 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 | 國立成功大學 |
| 系所名稱 | 歷史研究所 |
| 指導教授 | 陳玉女 |
| 畢業年度 | 94 |
| 關鍵詞 | 戒=Buddist Discipline; 雲棲祩宏=Wun- chi Chu-hung; 佛教; 明代=Ming Dynasty |
| 摘要 | 晚明佛教被學者們譽為「佛教的復興期」，雲棲袾宏歸為「離俗出世行」的穩健派名僧，在明末四大師中，唯有雲棲袾宏經歷科舉考試、娶妻生子，青年時又遭逢父逝、子夭、妻亡、母喪等生離死別的人生歷程，如此經歷引起筆者好奇，一位以平凡的人生出現，卻創造出不凡的成就而結束，從在家到出家以致成為一代名師的心路歷程，定有值得借鏡之處。 而雲棲袾宏一生概略可分為兩個時期，前期過著世俗平凡的生活，求取功名、娶妻生子、傳宗接代，明中葉以後，由於政治、經濟、社會環境等產生變化，又由於士風的淪喪，八股的流弊，打壓學子，科舉的挫折與弊端，其父對雲棲袾宏科舉的成敗採取順其自然的態度，使他原本有意於仕途的志向有所鬆動。當時東南沿海，倭寇不斷入侵，甚至流竄至南京，百姓生命不保，人命的脆弱，這種種痛苦的人生遭遇景象，致令雲棲袾宏思索生死無常的課題，母親過世後就毅然決然的捨俗出家。 到後期出家修行的過程，行腳期間眼見當時頹敗的禪風，僧人學不勤、志不堅、貢高我慢的態度，逞口頭三昧，無正知正見，錯解禪意，雜談顛倒，覺得禪門淪落不堪，雲棲袾宏見此流弊，極力提倡老實的修行方法，淨土法門，而欲以實修實行，不勿好高騖遠，不求怪異的念佛法門，並進一步把儒孝與佛孝融合，推向更高的層次，把佛教落實於人倫道德中，符合明代統治階層視孝道為穩定社會和保障秩序最重要力量的觀點。 他以個人的修行帶動社會風氣的改善，制定戒律以提振僧風，提倡菩薩戒的精神，尊重一切生命，戒殺放生擴大了孝道的內涵層次，以《自知錄》做為改過遷善的紀錄簿，修訂水陸和施食儀軌，矯正僧人從事經懺法事的態度，並使子孫能藉經懺法事達到孝親超渡的人倫之情，雲棲袾宏由俗世進入出世的修行，以孝為起點，關懷社會為終極，從一家的小情小愛擴大對眾生的慈悲大愛，備受人們的敬仰崇敬。 Wun chi Chu-hung was one of the four most famous Buddhist monks, who was known to his moderates in practicing Buddhist rules at late Ming Dynasty, which then was praised as the rejuvenation period of Buddhism. Actually, among the four monks, Wun Chi was the only one that had experienced imperial examinations, taken a wife, had a son, but unfortunatelyalso suffered the death of his father, his son, his wife and his mother one after one in his young middle age. That is the reason why it caused my curiosity to try to explore the complexed thoughts in his deep mind strom suffering as to be deeply depressed to turning into peace and becoming a great monk at last. So the way of how he changed his thoughts must have something special and valuable to let us study. Generally Wun Chi’s great life can be divided into two periods. In his earlier stage, he lived the life with ordinary customs, asking for the scholarly honor of official rank, getting married and giving birth to his son to continue the amity line, just like ordinary people did. But later on, the enviroment of politics, economy, and society changed a lot. Moreover, due to the failure in imperial examinations and his father’s flexible attitude on the examinations, Wun Chi changed his mind little by little. The thoughts of being in the official rank were getting less and less, and finally passed away from him. In the same time, the Japs were invading so constantly that people in the coastal areas in the southeast were not able to protect themselves safely, and their lives were easily destroyed. Wun Chi saw the chaos and the fragility of human life from the mysteryof his own family and other people. He started considering variable subjects on death and life. The great day finally came . After his mother died, he decided to give up everything in the ordinary world, left home, and became a monk in a temple. When, on his later stage, he travelled around on foot, he saw many Buddhist monks didn’t study scritures hard enough, and mistook the original meaning of Zen so that they didn’t have correct views on Zen. More badly, they had haughty and arrogant attitue when they praticed Zen even though they just knew little about it. Therefore, Wun Chi recomended Pure-land Way, a true and real way of practicing Buddhist rules, to people. Practicers just read out “Amitabha” as many times as they could. No other unusual initial approach was asked. It was so simple that everyone could do it easily－even an old country woman could do it who didn’t know any word at all. His way of practice was accepted by more and more people. Besides, he greatly merged the filial pirty of Confucialism and Buddhism so that Buddhism came into families. Both of these made Budhism absolutely stay in people’s daily life and never vanish. Also, his merging the filial piety accorded with the expectations of the rulers, who regarded the filial piety as a very important power to keep the society in order. Consequently he had strong supports from the local or central government. Wun Chi was actually a social transformer of the time. The way he used to improve the social conduct of people is to advocate Bodhisattva Discipline. The essence of the |
| 點閱次數 | 482 |
| 建檔日期 | 2007.07.31 |
| 更新日期 | 2015.06.15 |
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