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| 「以心求心」與「以禪抑禪」—— 論大慧宗杲思想對朱熹批評湖湘學派的影響 | ||
| 作者 | 鄭澤綿 (著)=Zheng, Zemian (au.) |
|---|---|
| 出處題名 | 東吳哲學學報=Soochow Journal of Philosophical Studies |
| 卷期 | n.43 |
| 出版日期 | 2021.02 |
| 頁次 | 69 - 96 |
| 出版者 | 東吳大學哲學系 |
| 出版者網址 | http://webimage.idc.scu.edu.tw/webdev/website/index4.asp?Unit_ID=97 |
| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 關鍵詞 | 朱子=Zhu Xi; 張栻=Zhang Shi; 大慧宗杲=Dahui Zonggao; 觀過知仁=Chan Buddhism; 湖湘學派=Huxiang Schoo |
| 摘要 | 朱子認為湖湘後學近禪，但他對後者的批評也借用了禪宗，採用以禪抑禪的方式。首先，朱子批評湖湘學派的「觀過知仁」會導致「一心三分」， 筆者在《大慧語錄》中找到了類似「一心三分」的說法，還有朱子批評湖湘學派時引用的公案；其次，朱子批評湖湘學派的「以心求心」，認為：「即覺其失，覺處即心，何更求為？」轉而提倡「常惺惺」的主敬工夫；而大慧宗杲也說：「能知昏鈍者，決定不昏鈍」，緊接著引用瑞岩禪師「常惺惺」的公案。本文使用互證法：結合「思想結構相似性」與「人物交往、文獻閱讀史」，確證了從大慧到朱子的影響鏈。 Zhu Xi criticizes that Huxiang School’s way of self-cultivation bears some resemblance to Chan, but his criticism also borrows Chan (especially Dahui Zonggao). His approach can by characterized as “refuting Chan by Chan”. First, Zhu Xi maintains that Huxiang School’s “understanding humaneness through observing one’s own moral failure” would lead to “dividing the heart into three (parts/functions)”. I found in Dahui’s writings a similar statement about “dividing the heart into three” and the Chan Gong’an (punchline story) that Zhu Xi quoted in a letter to Huxiang School, which suggests that Zhu Xi’s idea was borrowed from Dahui. Second, Zhu Xi criticizes Huxiang School’s “seeking (the lost) heart by heart” and remarks that “once you know that the heart is lost, such awareness is the heart, why do you need to seek it?” In place of the Huxiang method, Zhu Xi proposes “jing” (seriousness) as a way of “keeping awake and alert” (a method from a Chan master, Rui Yan). Similarly, Dahui wrote, “one who knows one’s own dimwittedness definitely is not dimwitted,” and also quote Rui Yan’s “keeping awake and alert”. I propose a research method that combines “structural similarity of thought” and “history of text reading and social networking.” In order to prove that Zhu Xi was influenced by Dahui, it does not suffice to merely point out their conceptual similarity, thus in this paper, I extensively draw on Zhu Xi’s social networking and text reading to prove that he had read Dahui’s text that contains the relevant thoughts. |
| 目次 | 壹、「觀過知仁」學說的來源與哲學問題意識 71 貳、朱子對「觀過知仁」說的批評 72 參、朱子對「觀過知仁」說的批評與大慧宗杲的關係 75 肆、朱子批評湖湘學派「以放心求心」、朱子以「常惺惺」論敬，及其與大慧宗杲的關係 81 伍、張栻放棄「觀過知仁」、「以心求心」說可能與其家學的禪學淵源有關 85 陸、餘論：理學與禪學的分岔路口——兩代人的精神生命之轉向 89 |
| ISSN | 10100725 (P); 10100725 (E) |
| 點閱次數 | 271 |
| 建檔日期 | 2021.11.18 |
| 更新日期 | 2022.07.28 |
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