【作者】 魏建中；

【导师】 吕有祥；

【作者基本信息】 武汉大学 ， 宗教学， 2010， 博士

【摘要】 圆悟克勤是宋代中期的一位禅门宗师,在中国禅宗史上具有很大贡献。他给后人留下了很多宝贵的资料,尤其是他的《碧岩录》、《圆悟心要》和《圆悟克勤禅师语录》三部著作,把中国的禅文化推向了辉煌的顶峰。可以说,圆悟不仅是一位证悟自性、心灵自由的禅僧,也是一位通达经论和各家宗旨、善于阐释的大家。本文全面搜集资料,充分利用今人的研究成果,试图对圆悟禅学进行首次全面系统的研究,探明其禅学的主旨精神与博大内涵,并重新审视对圆悟的历史评价,从而深化对宋代禅宗史的研究。本文分引言、正文和结语三个部分,正文共分六章。引言介绍了本论文的研究缘起,并就本文的研究方法、研究思路、研究难点做了交代,同时简单介绍了本文的逻辑结构。第一章宋代政治文化与宋代禅宗的特色。本章介绍宋代政治文化及佛教政策,并考察了宋代禅宗的特色,为圆悟禅学思想的时代背景做一个交代。一个人的思想与他生活的社会环境有很大关系。要理解圆悟的禅学思想,首先要弄清圆悟禅学思想产生的社会历史背景、当时的文化趋势和文化环境,同时须注意到禅宗发展的过程及其时代特色。第二章生平与活动。本章介绍圆悟克勤的生平与活动,包括其修道历程、禅法师承、悟道因缘、住持交游与学识著作。第三章“人人脚跟下本有此段大光明”的心性论。本章主要探讨了圆悟克勤提出的“人人脚跟下本有此段大光明”的心性论思想。宋代是一个文化全面交融与整合的时代,圆悟禅师为了让学人尤其是参禅的士大夫理解禅宗思想,他用更加明白易懂的语言来诠释心性本体。“人人脚跟下本有此段大光明”的命题就是在这样的背景下提出来的,它包含“人人脚跟下”和“本有此段大光明”两个方面,“人人脚跟下”指出了禅法的当下性,表明禅宗的一切心性哲学都离不开这个正在发生的当下世界；“本有此段大光明”明确了禅法的现实努力方向与任务。这样的说法,在禅宗的思想史当中,颇具新意及开创性,因此我们作了深入的解析。第四章转迷为悟的工夫论。本章对圆悟克勤工夫论中的几个核心思想作了全面论述。圆悟克勤认为,人人当下本来就有心性大光明,只不过被妄想的乌云所遮蔽,只有通过持之以恒地做转迷为悟的工夫,回光返照,才能达到灵光独耀、心灵自由、彻底安乐的境界,这些思想既源自慧能以来的禅法传统,又有创新性,在强调“禅非意想”、“回光返照”、“直下承当”等说法形式上也带有时代特色,是对传统的细化与深化,为其弟子大慧宗杲提倡“看话头”禅法奠定了理论基础,这些观点也蕴含着丰富的哲学思想与人生智慧。他的公案禅,强调不管字面上的意思如何,都是通过举公案来摄心,达到开悟的目的,公案只有开悟的契机的作用(敲门瓦子),悟到了就不必拘泥于公案。大慧宗果则基于这一思想活动创造了看话禅,但实际上在圆悟克勤的时代,已经可看出几乎所有的看话禅的因素。第五章“文字禅”思想与诠释实践。圆悟克勤是“文字禅”的代表人物,他对禅与语言文字的关系有深刻的见解,并在用语言文字诠释禅与公案方面身体力行,给后世留下了宝贵的精神财富。本文认为,在对待语言文字方面,圆悟克勤很有创新性,他把解释公案、颂文和阐述经教三者结合起来,用评唱直截了当地进行解说,容易为人们所理解,这种经典的流传,既是传禅,也是传教,既顺应了文字禅的发展潮流,又开创了融合经教的新途径。第六章圆悟克勤禅学的历史影响。圆悟禅学思想的影响是深远的,一方面是他对公案的创造性诠释,消解了公案的具体意义,把公案仅仅作为一种“理”的象征,并用作一种修心手段,这些影响了后来的看话禅与默照禅；另一方面,他文字禅的体例及诠释方式一直是后来类似作品的典范,比如评唱,一直被后世解读公案者所运用。结语这部分对圆悟克勤的禅学思想及其贡献进行了简单总结与评价。我们认为,圆悟克勤既是前人禅学思想的总结者,又是新禅法的开创者,更是是善于说禅的诠释者,他的禅学特色正是体现了禅学范式变化的过渡性特征,为后面出现的看话禅和默照禅奠定了基础,深入分析、研究圆悟禅学及其历史影响,是弄清中国禅宗发展演变及其范式变化的一个极为重要的关节点,也是理解整个中国禅宗兴衰的重要环节。更多还原

【Abstract】 Yuanwu-keqin is a Ch’an master in the mid-Song Dynasty who has contributed much in the history of Chinese Ch’an. Especially he leaves many valuable works to the future generations, such as Biyan-lu, Yuanwu-xinyao, Yuanwu-keqin-ch’anshi-yulu. Those three of his works make the culture of Chinese Ch’an into a brilliant and glorious peak, so we can say that he is not only a Ch’an master who has reached his own Buddha-nature, but also a distinguished scholar capable of interpreting scriptures and treatises written by many Buddhist philosophers. This is why my paper chooses him as the subject of study. Basically, this work for the first time tries to make a comprehensive and systematic study of his Ch’an thought according to the references and results of previous studies. This paper hopes to re-discover the main spirit and essence of his thought and to reexamine his evaluation in history, so that we can get a deeper understanding of the Ch’an history in Song Dynasty.There are three parts of this paper which are introduction, text and conclusion, and six chapters are included in text. They can roughly be expressed as below:Introduction:Briefly introduce the motivation of this study, and its methodology, thinking pattern, difficulties and logical structure.Chapter One:Focuses on the characteristics of political environment and Ch’an development in Song Dynasty. It’s important to understand clearly about the social and cultural background behind Yuanwu-keqin’s thought, we believe this is the first step to set foot in the study.Chapter Two:Focuses on his life history, academic career, sectarian heritage and personal practice.Chapter Three:Focuses on his Xinxing-lun(Mind-nature thought). Yuanwu-keqin advocates the idea of "great brightness of sentient beings" which includes two phases of "sentient beings" and "great brightness". The significance of "sentient beings" points out the here-and-now of Ch’an which means the philosophy of Xinxing of Ch’an happens in this real world, not elsewhere; and the significance of "great brightness" represents the direction and tasks made by Ch’an.Chapter Four:Focuses on his Gongfu-lun(way of practice). According to his Xinxing-lun, Yuanwu-keqin thinks that each sentient being already has great brightness within which is easily covered by the clouds of erroneous thinking, so we must practice our mind continually through the Gongfu of transferring illusion into enlightenment in order to get real freedom and liberation. Although these thought derive from the Ch’an tradition of Huineng, but Yuanwu-keqin makes a detailed and profound explanation through his own creativity and experiences. One can see that his thought offers a theoretical foundation for his disciple Dahui-zonggao.Chapter Five:Focuses on his Wenzi-ch’an(to understand Ch’an by text). Yuanwu-keqin is the representative of Wenzi-ch’an. He not only has profound opinion on the relation between Ch’an and text, but also practices personally by using text to interpret Ch’an and Koan. This is a precious spiritual wealth he leaves to the future generations. We think that he is very innovative and creative on combining Koran’s interpretation, verses with scriptures; he also explains the significance directly so that people can understand easily. The way he does is not only to propagate Ch’an and teachings at the same time, but also to develop a new methodology of approaching to Ch’an.Chapter Six:Focuses on the historical influences brought by his Ch’an thought. On the one hand he reduces the specific meaning of Koan as a theory; on the other hand he increases the practical effect of Koan as a way of practice.This deeply influences the development of Kanhwa-ch’an(resolving doubts by observing Koan) and Mozho-ch’an(silent meditation). Moreover, his style and interpretation method become a model for similar works in the future. Those make up his great contributions in history.Conclusion:Focuses on the comment of his Ch’an thought and achievements. We think Yuanwu-keqin is not only a concluder of predecessors’Ch’an thought, but also a pioneer of the new approach to Ch’an. The feature of his thought embodies a transitional characteristic of changing on paradigm of Ch’an, which becomes a foundation of Kanhua-ch’an and Mozhao-ch’an. Through the in-depth research in this paper, we have fully adequate grounds to say that the historical place of Yuanwu-keqin is not only a crucial point in the development of Chinese Ch’an, but also an important part in understanding the prosperity and decline of Chinese Ch’an.更多还原