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| 南渡士人的佛教因緣與文學創作=Buddhist Influence on the Literary Production ofEarly Southern Song Scholar Elite | ||
| 作者 | 尹羅蘭 ; 錢建狀 |
|---|---|
| 出處題名 | 浙江大學學報(人文社會科學版)=Journal of Zhejiang University (Humanities and Social Sciences) |
| 卷期 | n.3 |
| 出版日期 | 2003 |
| 頁次 | 123 - 131 |
| 出版者 | 浙江大學 |
| 出版者網址 | http://www.zju.edu.cn/ |
| 出版地 | 杭州, 中國 [Hangzhou, China] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 附註項 | 全文下載: 中國期刊網－文史哲輯專欄目錄 |
| 關鍵詞 | 南渡士人; 佛教; 文學 |
| 摘要 | 宋室南渡以后 ,禪悅之風較北宋更為盛行。從達官宰執到一般朝野士人 ,皆對佛教持支持信仰之態度。與北宋士人相比 ,南渡士人的禮佛參禪在內容與形式上有所變化。如同是援佛入儒 ,北宋士人是“盡用其學而不自知” ,一方面吸收佛學的精華 ,一方面又公開攘斥佛老 ;而南渡士人不僅援佛入儒 ,以佛學作為儒學的參照系 ,而且還身體力行 ,佛教對其浸染甚深。禪悅之風在士林的盛行 ,不僅對南宋政府的佛教政策有所影響 ,而且也因此影響了士林的文學批評與文學創作。“以禪喻詩”是南渡士人對文學作出的新詮釋 ,而“援禪入詩”、“援禪入詞” ,則是他們在創作上呈現出的一大特色。就佛教對文學批評的影響來說 ,盡管參詩之說始自北宋 ,但真正將參禪與作詩結合起來并提出重要的詩學概念與范疇的 ,則是南渡詩人。并且就時間來說 ,禪詩相通 ,至南渡以后 ,方為詩人所共識 ,這是最值得注意的現象。禪悅之風在南宋初期的盛行 ,有歷史、政治及經濟等方面的原因 ,就士人來說 ,他們信奉佛教 ,除去學術與個人遭際等因素以外 ,最重要的原因是南渡政府安置南渡士人的特殊政策增加了士人與佛教接觸的機會 ,從而進一步刺激了士人對佛教的了解。 After the Song court fled south following the Jin invasion, a positive reception of Chan Buddhist thought became even more pronounced among official elite than it had been in the Northern Song Dynasty. High officials at court, such as Li Gang (1083-1140), Zhang Jun (1096-1164), Qin Hui (1090-1155) and Lu Yihao (1060-1139), as well as other members of the official elite, such as Lu Benzhong (1084-1145), Zhang Jiucheng (1092-1146), Zhu Dunru (1081-1159), and Ye Mengde (1077-1148), all demonstrated an attitude of support for and faith in Buddhism. When compared with the elite of the Northern Song, the Buddhist worship and Chan practice of the early Southern Song elite especially among those who had relocated from the occupied North of China experienced an evolution, both in terms of its form and content. First, while Northern Song elite brought aspects of Buddhism into their study of Confucianism by both absorbing the essence of Buddhism and openly rejecting Buddhism and Daoism (Taoism), the early Southern Song elite not only brought Buddhist elements into their study of Confucianism, but also used Buddhism as their reference point from which to understand Confucianism. An atmosphere receptive to Chan Buddhist thought pervaded the ranks of the early Southern Song official elite. This, in part, influenced the policies of the Southern Song government toward Buddhism. Prior to the Shaoxing reign period of Emperor Gaozong (1131-1163), court policies helped to revive Buddhism. After this period, court policies continued to foster Buddhism’s development. In another respect, this climate of interest in Chan thought and practice also influenced the literature and literary criticism of the early Southern Song elite. “Likening Chan to poetry” was a new way of explaining and annotating literature, as “bringing Chan into poetry” or “bringing Chan into lyrics” emerged as a defining characteristic of their own works. Beginning with the Northern Song, writers such as Su Shi (1037-1101), Huang Tingjian (1045-1105), and Chen Shidao (1053-1101) all betrayed the influence of Buddhism on their literary criticism, but truly combining the study of Chan and the composition of poetry and putting this forward as an important poetic concept and category really began with early Southern Song writers and thinkers. The pronounced interest in Chan Buddhism in the early Southern Song had historical, political, and economic causes. The most important factor in the faith of the elite of this period in Buddhism, with the exception of academic and personal circumstances, was the policy of the early Southern Song court to resettle the displaced elite who had fled South after the fall of the Northern Song in Buddhist temples, allowing increased opportunities for contact with Buddhist thought and ideas and further stimulating the understanding of Buddhism in these elite circles. |
| 目次 | 一、朝野人士對佛教的態度 122 二、以禪喻詩與援禪入詩 124 三、南宋政府的權宜之計與南渡士人的佛教因緣 127 |
| ISSN | 1008942X (P) |
| 點閱次數 | 288 |
| 建檔日期 | 2004.01.07 |
| 更新日期 | 2020.04.21 |
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