【作者】 孙海燕；

【导师】 韩经太；

【作者基本信息】 北京语言大学 ， 中国古代文学， 2008， 博士

【摘要】 黄庭坚既是宋诗的代表性作家、江西诗派的开创者,又是一名虔诚的佛教居士。他阅藏、参禅,与佛教各派的法师来往频繁,沉醉禅悦之风,深解般若义趣,佛禅义理对他的思想和人生念度有着非常重要的影响。佛禅思想不但进入了他的诗学观念,也深深地影响着他的诗词创作。黄庭坚从少时就开始接触佛教,从接触到接受,直到成为一个信仰坚定的佛教徒,这其间他经历了一个漫长的思想抉择过程。笔者将他的一生分成五个阶段来考察,分析他在不同时期佛教信仰发展、变化的特点。黄庭坚的青少年时代与叶县初仕时期(1045—1071)是他与佛教的接触期;任职大名国子监时期(1072—1079)是他思想的苦闷期,为解除困惑与烦恼,他进一步亲近佛教;任职太和期间(1080—1085),是黄庭坚趋心向佛的重要转折点。元丰七年,作《发愿文》,标志着他正式成为一名佛教徒,把佛教作为自己的终身信仰;元佑京师期间(1086—1093)是他学佛的深入期,他吸收禅宗“平常心是道”的思想,把信仰融入生活,将儒、佛思想紧密结合,形成了“超世而不避世”的人生态度与“俗里光尘合,胸中泾渭分”的性格;贬谪黔宜期间(1094—1105),是黄庭坚参禅的突破期,他勘破心念的虚幻,体会到心性本体(真如)清净、寂净的特质,对心与境关系有了新的认识,面对逆境,心态更加平和。黄庭坚的佛教信仰与佛禅思想既有北宋时期的时代特征,也有其个性化的特点。笔者分析了黄庭坚阅读的佛教重要经典以及他所吸收的内容,并考察了他与一些僧人的交游。在此基础上,对黄庭坚的佛教思想及其禅学内蕴进入了相对深入的解析。黄庭坚的佛教思想以毕竟空的般若思想为宗旨,以“心性论”为核心,以“观”和“照”为禅修方法,以随缘任运为人生态度,形成了一套系统而完整的思想体系。他的佛禅思想又与儒家、道家思想交融契合。处在新儒家以儒融佛与佛教会通儒学的时代思潮之中,黄庭坚吸收了佛禅心性修行的内容来改造儒学,强调把道德伦理落实、内化到心性修养上。同时,他着重以佛教的视角去理解庄子“逍遥”“齐物”之说,使之与佛教的般若思想统一,整合成一种无累于物、心不执着、万物一家、与道合一的心灵自由解脱境界。般若空观宗旨、心性论内涵与观照的禅修方法对黄庭坚诗学观念有直接的影响。他提出了“文章本心术”的观念,认为诗歌是创作主体心灵世界的投影,从学诗、写诗到读诗都贯穿着心性之学的意脉,把心性修养当作文艺创作的重要前提;他对创作中的心物关系有新的体认,形成了“观化”、“阅世”的独特观物方式;在“不立文字”与“不离文字”佛禅语言观念与宋代文字禅的风气影响下,黄庭坚既重视语言艺术,总结诗歌语言技法,又注重言外之意的阐发,句法与意蕴并重,妙手与妙心同举,籍以发挥语言的以技进道之功。黄庭坚的诗歌创作,精心选择意象,着力塑造意境,寄托了诗人的高远襟怀。笔者以“月”和“松”意象为例,分析指出,黄庭坚的诗歌意象对其在古典诗歌中的传统寓意有所开拓,增添了禅学内蕴。黄庭坚还学习佛教“以偈说理”与禅宗“以诗说禅”的方法,实景与虚景结合,创造了多种充满禅意的诗歌意境,使他的涛歌体现了一种清净、超然的主体精神,格韵高绝。黄庭坚还在以禅入词方面作了多方面尝试,包括隐括禅偈、歌咏禅宗故事,援引禅意理趣入词等等。更多还原

【Abstract】 Huang Ting-jian, being one of the representatives of the poets in Song Dynasty and the creator of the Jiang Xi Poets Society, was also a devout Buddhist. He read sutras, did meditation and affiliated with Buddhist monks of different sects, enjoying the pleasure of Zen experience and the deepest meaning of prajna wisdom. The Buddhism theory therefore deeply influenced his thoughts as well as philosophy of life, and of course, the shaping of lately so-called "Huang Ting-jian Style".Huang Ting-jian met Buddhism in his boyhood. But he did not accept Buddhism and finally became a undeviating Buddhist before a long period of thinking and learning. In this thesis, the author studies his life by dividing the same into five different phases, so as to analyze the character of development of his Buddhism belief in the different phases. From 1045 to 1071 is the phase that he met Buddhism in his boyhood and his early working years in Ye County. Then from 1072 to 1079, are his depressed years when working in the Da Ming Imperial Academy, where he further approached Buddhism and tried to disburden himself from trouble and perplexity. The years from 1080 to 1085 when he was working in Tai He turned out to be the significant milestone for him to devote himself as a complete Buddhist. In the 7th year of Yuan Feng (1084), he wrote "On Making Vows", indicating his confirming of Buddhism as his lifetime belief. The phase between 1086 and 1093, when he was in Kai Feng, the Capital of Song during the Yuan You times, he continued to penetrate into Buddhism by assimilating the Zen thought "Easy mind leads to the right way" and harmonizing his belief into daily life, so as to fuse the thoughts of Buddhism and Confucianism and form his philosophy of "beyond the earthliness without escape" and the character of "Mask my brightness with the dust of the Earth, whenas conceal clear differentiation in mind." Then comes Huang Ting-jian’s time of breaking through in Zen meditation during his relegation in the Cantons of Qian and Yi from 1094 to 1105, when he gained the insight into the thought itself as illusion and experienced the real peacefulness of the substance of the nature of mind (suchness), further recognizing the connection of heart and surroundings and therefore even more easy when facing any adversity.Huang Ting-jian’s Buddhism belief and Zen idea carry both the character of the Bei Song age and his individual feature. The author studies Huang Ting-jian’s intercourse with several monks as well as the main surras and books that he read and the ideas assimilated by him. Based on the above materials, this thesis tries to deeply penetrate and analyse Huang Ting-jian’s Buddhism thoughts and Zen understanding. The tenet of Huang’s Buddhism thoughts is the nonexistence view of prajna theory, and the core of the thoughts is the theory of Nature of Mind, accompanying with vipassana observation and reflection as the method of meditation, and an unrestrained attitude of life, forming a complete and systematic theory system. His Zen thoughts also combine Confucianism and Taoism theories. In the social trend of thoughts that Neo-Confucianism trying to mingle Buddhism into Confucianism and the fusion of Buddhism and Confucianism, Huang assimilated the cultivation of Zen aiming the nature of mind to reform Confucianism, by emphasizing fulfilling moral and ethic into the cultivation of nature of mind. He also tried to explain Zhuang Tzu’s theory of "Peripateticism" and "Materialization" from a Buddhism point of view so as to conform the same with the Prajna wisdom of Buddhism and therefore formed a realm of freedom and extrication of mind that one react to all things on the one hand, but not cling to any ones on the other hand, combining with Tao and with everything.The tenet of the nonexistence view of prajna, the connotation of the nature of mind and the vipassana meditation and reflection method of Zen provide a direct influence to Huang Ting-jian’s poetics conception. He raised a theory of "writing from the intention of mind", figuring that a poem is actually a reflection of the mind of it writer, and that the nature of mind runs through the whole course of poems’ learning, writing and reading, thus emphasizing the cultivation of nature of mind as significant precondition of literary and artistic creation. He brought forward a new identification of the relation of mind and objects as his specific method of observations: "observation of the changing" and "observation of the world". Under the Zen attitude of language, "not by words" and "not without words", as well as the Zen language ethos of the Song Dynasty, Huang Ting-jian attached importance to both the art of language by summarizing language skills, and the elucidation of subaudition by emphasizing the sentence structure as well as the meaning, by both magic skill and wonderful mind, and finally leading to the "approaching correct path by skill" merits of language.The poems of Huang Ting-jian were organized with carefully chosen images and well shaped artistic conception, so as become the sustenance of the outstanding taste and accomplishment of the poet himself. The author studies the images "moon" and "pine tree" used in Huang’s poems as examples and finds that the images used in Huang Ting-jian’s poems were developed from their traditional usage and added with the meaning of Zen view. Huang also learned to use the Buddhism method of "telling truth by chants" and Zen method of "indicating Zen by poems". With the combination of subjunctive scene and real images, he created different Zen style poetry moods, enduing his poems with a detached spirit of lustration and reflecting a highest character-manner. Moreover, Huang conducted tries to introduce Zen into Ci including concealing Zen chants, singing Zen stories and implying Zen intention and truth approach in Ci, etc.更多还原