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《正法眼藏．坐禪箴》所見宋代禪之狀況及道元禪之特色=The Status of the Song Dynasty’s Chan and the Characteristics of Dōgen’s Zen as Seen from Zazen shin |
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| 著者 |
陳陶 (著)=Chen, Tao (au.)
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| 掲載誌 |
中華佛學研究=Chung-Hwa Buddhist Studies
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| 巻号 | n.24 |
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| 出版年月日 | 2023 |
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| ページ | 1 - 40 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 陳陶，法鼓文理學院佛教學系博士生。 |
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| キーワード | 宋代禪=Song Dynasty’s Chan(Zen); 道元=Dōgen; 宏智=Hongzhi; 《正法眼藏．坐禪箴》=Zazen shin; 無事禪=wushichan |
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| 抄録 | 本文通過考察道元《正法眼藏．坐禪箴》對於宋代兩種坐禪觀之批判及其對於中國禪宗祖師兩則問答的創造性詮釋，以及道元對幾種宋代坐禪箴／銘／儀之批判與對宏智正覺《坐禪箴》「道得」之認同，從中透視當時宋代禪之狀況以及道元禪之特色。相對於以往之研究，本文有如下三個結論。一是闡明道元對於兩種坐禪觀批判的對象，分別為坐禪功夫虛浮之徒，以及臨濟禪餘流，並且從中看出道元禪法「只管打坐」、「修證一如」之特色。二是闡明道元所批判的三種坐禪箴／銘／儀，確實有「還源返本」、「息慮凝寂」之傾向，從中也可以看出無事禪以及基於本覺思想的「返本還源」修證觀在宋代依然興盛。三是將近代聖嚴法師對宏智正覺《坐禪箴》的解讀與道元之解讀進行比較，發現道元在解讀時融合其本人禪法之特色，如「現成」、「有時」等；並且通過道元與宏智《坐禪箴》文字表述之差異，闡明道元禪之特色。本文認為道元禪既有對宏智禪繼承的一面，也有道元禪本身之特色以及對中國禪某些傾向之批判。
This article explores Dōgen’s critique of two approaches of Chan meditation and his creative interpretation on two of the Chinese Chan masters’ question-and-answer dialogues, as found in Dōgen’s Shōbōgenzō: Zazen shin《正法眼藏．坐禪箴》. It also examines Dōgen’s critique of several Chan maxims / inscriptions / rituals from Song Dynasty, as well as his identification of Hongzhi Zhengjue’s Zuochan Zhen《坐禪箴》. Through these analyses, the article sheds some light on Chan practice during the Song Dynasty and the distinctive characteristics of Dōgen’s Zen.
In comparison with previous research, this article makes three contributions. Firstly, it elucidates the targets of Dōgen’s criticisms regarding these two approaches of Chan meditation, namely those engaged in superficial meditation and the remnants of Linji Chan 臨濟禪, and then reveals the characteristic features of Dōgen’s Zen practice, such as the emphasis on “just sitting” 只管打坐 and “identity of practice and realization” 修證一如 in Dogen’s Zen. Secondly, it analyzes the three Chan maxims / inscriptions / rituals criticized by Dogen, finding that Dogen’s strong critique is based on the fact that the meditation approached implied in these Chan works embody the
concepts of “returning to the fundamental source” 還源返本 and “tranquility and stillness beyond concern” 息慮凝寂, therefore providing evidence for the continued prominence of wushichan during the Song Dynasty. Thirdly, by comparing Dōgen’s interpretation with the contemporary master Sheng Yen’s interpretation of Hongzhi Zhengjue’s Zuochan Zhen, the article discovers that Dōgen incorporated his own distinctive features of Zen practice, such as the notions of “spontaneously appearing” 現成 and “Being-Time”有時, into his interpretation. By examining the differences in textual expressions between Dōgen and Hongzhi’s Zuochan Zhen, thus reveals the unique characteristics of Dōgen’s Zen. Through this comparison, it elucidates the distinctive features of Dogen’s Zen. The article argues that Dōgen’s Zen encompasses both aspects of inheriting from Hongzhi’s Chan and its own distinctive features, as well as criticisms of certain aspects of the Chinese Chan tradition. |
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| 目次 | 一、前言 3
二、道元對兩種坐禪觀之批判及其坐禪觀之表達 5
（一）道元對藥山大師問答之解讀 5
（二）道元對兩種坐禪觀之批判 9
（三）道元對大寂禪師「坐禪作佛」之解讀 12
三、道元所批判的三種宋代坐禪箴／銘／儀 17
（一）杭州五雲和尚坐禪箴 19
（二）龍門佛眼遠禪師坐禪銘 22
（三）上封佛心才禪師坐禪儀 24
四、道元與宏智正覺《坐禪箴》 26
（一）聖嚴法師對《坐禪箴》之解讀 27
（二）道元對宏智正覺《坐禪箴》解讀之特色 28
（三）道元《坐禪箴》與宏智《坐禪箴》文字與思想上之差異 31
五、結論 35 |
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| ISSN | 1026969X (P) |
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| ヒット数 | 54 |
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| 作成日 | 2024.04.29 |
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| 更新日期 | 2024.04.29 |
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