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題名:Chan-Pure Land: An Interpretation of Xu Yun's (1840~1959) Oral Instructions
書刊名:中華佛學學報
作者:Gauci, Damian John
出版日期:2011
卷期:24
頁次:頁105-119
主題關鍵詞:虛雲淨土詮釋學中國佛教Xu YunChanPure LandHermeneuticsChinese Buddhism
原始連結:連回原系統網址new window
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淨土與禪通常被視為中國佛教僅剩之二主軸。淨土修行者 尊崇阿彌陀佛並求生 極樂淨土而非求涅槃,因此解脫成於另時。再者,藉由他力—也就是阿彌陀佛的誓 願—而得成生於淨土且不再退轉,行者將一心一意努力於成佛的修證。淨土法門依於 信、願、行,而禪宗強調頓悟,提倡人之完滿並直指人心,且禪宗主張以心印心,教 外別傳。此兩者之差異將淨土哲學與堅定虔敬的精神導向一謹慎清晰且嚴密構想的宗 派運動,此宗派強調這是唯一有效的方式且具足使人解脫之基礎。雖然此運動消融於 充滿活力的中國佛教中,與主流不同取向的爭議也依舊存在,但卻再次於現代中國佛 教中復甦,此篇將藉由推動對話和諧與互解之代表人物—虛雲—的教導探索此爭議。
Pure Land and Chan have typically been acknowledged as the two remaining poles of Chinese Buddhism. Pure Land practitioners revere Amitabha Buddha and seek not nirvana but rebirth in the Land of Bliss (jile shijie 極樂世界). Enlightenment is thereby conferred in another time and through another power (i.e. the vows of Amitabha). No more is there retrogression on the path, and the devotee can place all his efforts toward the realization of Buddhahood. By way of comparison, Chan accentuates sudden awakening, advocating the completeness of human capacities and directly pointing to the mind itself. Whereas Pure Land calls upon faith, vows and practice (xin, yuan, xing 信、願、行), Chan asserts the sealing of mind to mind, a ‘transmission outside the teaching.’ The remarkable disparity between the two led to Pure Land philosophy and devotion solidifying “into a carefully-defined and narrowly conceived sectarian movement which claimed to be the only effective method and all-sufficient source of salvation for everyone.” Although this movement dissolved into the very vitality of Chinese Buddhism, debate has, contrary to popular opinion, remained alive and even been revived again in contemporary Chinese Buddhism. It is the aim of the paper to explore this continued debate by focusing on the teachings and advice of Xu Yun 虛雲 as one of the many figures promoting dialectical harmony and understanding.
期刊論文
1.Long, Darui(2000)。Humanistic Buddhism From Venerable Tai Xu to Grand Master Hsing Yun。His Lai Journal of Humanistic Buddhism,1。  new window
2.Shi, Huimin.(2009)。An Inquiry into Master Xu Yun’s Experience of Long-dwelling in Samadhi。Chung-Hwa Buddhist Journal,22,45-68。  new window
圖書
1.Chen, Kenneth K. S.(1964)。Buddhism in China: a historical survey。Princeton University Press。  new window
2.Keown, Damien.(2003)。Oxford Dictionary of Buddhism。New York。  new window
3.李黎明(2006)。Xu Yun lao Heshang Shuofa。Beijing。  new window
4.Potter, Bill Red Pine.(2006)。The Platform Sūtra: The Zen Teaching of Hui-Neng。California。  new window
5.Senchakushu English Translation Project.(1998)。Honen’s Senchakushu: Passages on the Selection of the Nembutsu in the Original Vow。Honolulu。  new window
6.Thien Tam Thich.(1992)。Pure Land Buddhism: Dialogues with Ancient Masters。New York。  new window
7.Thien Tam Thich.(1993)。Pure-Land Zen Zen Pure Land: Letters from Patriarch Yin Kuang。New York。  new window
8.Thurman, Robert.(1995)。Essential Tibetan Buddhism。New York。  new window
9.Chappell, David.(1986)。From Dispute to Dual Cultivation: Pure Land Responses to Ch’an Critics。Traditions of Meditation in Chinese Buddhism。Honolulu。  new window
10.Chappell, David.(1996)。The Formation of the Pure Land Movement in China: Tao-ch’o and Shan-tao。The Pure Land Tradition: History and Development。California。  new window
11.Stevenson, Daniel.(1986)。The Four Kinds of Samadhi in Early T’ien-t’ai Buddhism。Traditions of Meditation in Chinese Buddhism。Honolulu。  new window
圖書論文
1.Stevenson, Daniel B.(1995)。Pure Land Buddhist Worship and Meditation in China。Buddhism in Practice。Princeton, NJ:Princeton University Press。  new window
 
 
 
 
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