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| 禪宗心性論的發展歷程研究 | ||
| 作者 | 李華華 |
|---|---|
| 出版日期 | 2003.07.08 |
| 出版者 | 安徽大學 |
| 出版者網址 | http://www.ahu.edu.cn/ |
| 出版地 | 安徽, 中國 [Anhui, China] |
| 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 | 安徽大學 |
| 系所名稱 | 中國哲學 |
| 指導教授 | 李霞；史向前 |
| 畢業年度 | 2003 |
| 關鍵詞 | 禪學=Study of Zen; 禪宗=Zazen Buddhism=Zen Buddhism=Son Buddhism=Chan Buddhism; 漢傳佛教=大乘佛教=北傳佛教=Mahayana Buddhism; 頓悟=Immediate Enlightenment=Immediate Understanding; 菩提達摩=菩提達磨=達摩=達磨=Bodhidharma; 惠能=慧能=Hui Neng; 神秀=Shen-Hsiu; 洪州宗=Hongzhou Zong; 初期佛教=早期佛教=根本佛教=原始佛教=Primitive Buddhism=Early Buddhism; 竺道生=Lan Daosheng; 法身=Dharmakaya; 佛教; 佛性=Buddhahood=Buddha-gotra=Buddha Nature=Buddha-dhatu; 佛; 自性=Svabhava; 如來藏=Tathagata-garbha=Tathagatagarbha; 妄想=妄念=prapanca; 印度佛教=Indian Buddhism; 心性論=Mind-Nature Ontology; 六祖壇經=壇經=The Sixth Patriarch's Sutra=Manda-sutra; 小乘佛教=Hinayana; 小乘; 大乘 |
| 摘要 | 禪宗心性論，是器械文明在交換中產生碰撞與融會的產品。它的構成與成長離不開印度釋教及中土晚期釋教心性論的孕育。前者重要經由過程小乘釋教和年夜乘釋教心性思惟演化汗青，側重引見了心性、如來藏、佛性的涵義，其思惟主流是心性清淨說；後者重要從僧睿、竺道生等人的心性思惟中，對法身、一切眾生悉有佛性停止了商量。在釋教進一步中國化的進程中，禪宗的心性論閱歷了一個從達摩到弘忍的五家傳承及法融在內的傳統禪學時代，安心、看心、守心、無意等主意為禪宗開創人一慧能的心性論供給了主要的思惟配景。禪宗的成長閱歷了一個“南能北秀”時代。神秀主意“看心”，以息滅染心、回歸淨心；六祖慧能的心性論重要經由過程《壇經》中間與性的概念、性質、關係的分析，論述了自心、自性與佛性的統一性，在自性清淨的基本上，提出了眾生即佛、頓悟成佛的主意。慧能的心性論清除了偶像崇敬，重視人的主體認識，發揚超出精力和人本主義精力，在禪宗心性論的成長汗青上無疑是一場反動。荷澤宗則對心性天性停止了深刻研討，提出了“靈知”說，即眾生的根源清淨心。石頭宗人倡導“靈源”是眾生和萬物的本源，以為“靈源”是消除一切妄念的，其實不固執於物、提出了“無意合道”說。洪州宗人的重要命題是“平凡心是道”。 “平凡心”克日常實際心，強調眾生的平常行動都是真心的吐露，進而提出無情有佛性的不雅點。慧能南宗禪成長到晚唐五代構成了溈仰宗、臨濟宗、曹洞宗、雲門宗、高眼宗五個宗派，被稱為“一花開五葉”。其心性思惟各別，但重要是倡導圓融思惟，指引學人時使其滅盡情識、到達徹悟。宋明今後，禪教、禪淨逐步合一，禪宗心性論走向了陵夷。禪宗心性論從一開端就弗成防止地與中國傳統文明的骨乾一道家和儒家的心性思惟發生了融合。一方面，禪宗接收儒家學說存眷現世、人道的不雅念，慢慢凸起自心腸位；一方面，禪宗將道家的“天然”概念詮釋為人的內涵天性，即佛性，並汲取其自得忘言的不雅念。而禪宗的心性論一經構成，則對儒家的心性論，特別是宋明理學、心學發生了偉大的影響。禪宗的心性論低垂人的主體性，對中國傳統的思惟、文明停止著歷久的滲入滲出。在思想方法上，人們慢慢重視直覺式的融會，特別在文學、藝術範疇；在審美情味上，人們逐漸尋求一種安靜恬澹、超然物外的意境。禪宗的心性論在汗青中也深深地影響著士年夜夫階級的人生價值不雅和行動方法；在實際生涯中，則可以贊助古代人消除壓制，開闢潛能而到達自我完成的慾望。 Zen inwardness theory, collision and blending of civilization is the equipment in the exchange of products. And it cannot do without inoculation in India and China Buddhist inwardness theory advanced buddhism. The former important through the process of Hinayana Buddhism and Eve by Buddhist Inwardness Ideology evolution history, focusing on the introduction of the mind, Tathagata Buddha, the meaning, the mainstream ideology is concentric purity; the latter important from the monk Rui, Zhu Daosheng, who thought of mind, the Dharmakaya, all beings Azel had Buddha stopped to discuss. In Buddhism further process in China, the Zen inwardness on experience a from Bodhidharma to Hongren five inheritance and method of integrating, traditional Buddhist era, peace of mind and heart, keep heart, intention and idea for the Zen create Huineng's mind nature theory provides the main ideological background. Zen development has experienced a "era of the south to the North show". God show idea "heart", to quench dye heart, return to the circumcision; liuzu Huineng's mind on important through the process of Tanjing middle and the concept, the nature, the relationship between the analysis, discusses from the heart, from the unity of nature and Buddha nature, the detergency, Zhong Sheng is the Buddha, the Buddha enlightenment idea is proposed. Huineng's mind nature theory cleared the idol worship, pay attention to human body to know, carry forward beyond the spirit and humanistic spirit, in the Zen inwardness theory development history is undoubtedly a reactionary. Hazawa Sonori stopped the profound research on the mind nature, put forward "gnosis", namely all root of pure heart. The stone of clansmen advocates the "source" is the origin of all living creatures and all things of creation, think "Lingyuan" is to eliminate all illusions, in fact, not stubborn to the material, put forward "unintentional hop road" say. An important proposition is "ordinary people" in mind is the way". "Ordinary heart" the daily real heart, the emphasis on all the normal operation of the people is really the truth, and then put forward the ruthless and the point of the buddha. Huineng Nanzong Zen growth to late Tang and Five Dynasties constituted of Wei Yang sect, Rinzai and Soto, Yunmen sect, ocular cases five denominational, known as "a flower with Virginia". The mind thinking individually, but it is important to advocate harmony thoughts, people learn to guide knowledge, to reach out to. Song Ming in the future, Zen, Zen gradually one, Zen inwardness theory to decline. On Zen inwardness from the start, Eph into prevent and the backbone of the Chinese traditional culture and the Taoist and Confucian mind thought fusion. On the one hand, Zen receive Confucianism concern secular, humanistic concept, slowly raised from the heart position; on the one hand, Zen Taoist "natural" concept interpretation for the connotation of nature, is the Buddha of, and learn the complacent to forget w |
| 目次 | 中文摘要 3-4 英文摘要 4 前言 6-7 第一章 禪宗心性論的醞釀 7-17 一、 禪宗心性論的淵源 7-11 二、 禪宗五祖及法融的心性思想 11-17 第二章 禪宗心性論的形成與發展 17-33 一、 神秀的“淨心”和“染心” 17-18 二、 慧能的心性本淨和“頓悟成佛” 18-25 三、 荷澤宗的“寂知指體” 25-27 四、 石頭禪的“靈源明皎潔” 27-28 五、 洪州禪的“平常心是道” 28-33 第三章 禪宗心性論的繁盛與衰微 33-38 一、 五家七宗的心性思想 33-36 二、 禪淨合一趨勢中的心性思想 36-38 第四章禪宗與儒家、道家心性學說的交流互動 38-46 一、 儒家心性之學對禪宗心性論的影響 38-39 二、 道家自然概念對禪宗心性論的影響 39-41 三、 禪宗心性論對儒家心性學說的影響 41-46 第五章禪宗心性論的歷史價值和影響 46-54 一、 慧能心性論的獨特價值 46-49 二、 禪宗心性論對中國傳統思想、文化的影響 49-54 結束語 54-56 參考書目 56-57 後記 57 |
| 點閱次數 | 589 |
| 建檔日期 | 2008.06.27 |
| 更新日期 | 2015.11.20 |
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