發(fā)布時間：2017-12-28 13:39

  本文關(guān)鍵詞：白云禪系研究　出處：《中央民族大學(xué)》2017年博士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 太白頂 白云禪系 桐柏山佛教

【摘要】：佛教自東漢明帝從印度傳入以來,和各類文化沖擊的調(diào)適中,歷經(jīng)兩千余年而不衰,和中國固有的傳統(tǒng)文化碰撞融合直至扎根發(fā)芽,成為具有中國特色的中國佛教。桐柏山的主峰太白頂雄踞在隨州和桐柏之間,跨越湖北和河南兩個省份,為古今高僧隱士坐禪修煉之地。早在周朝時《尚書·禹貢》在敘述全國名山時說:"道熊耳、外方、桐柏至于負尾(陪尾)"已把桐柏山列為全國的名山之一,道書《云笈七簽》把桐柏山列為仙人所居七十二福地之第四十四福地。佛教傳入桐柏山大約開始于唐代,清朝乾隆四十九年,四川寧遠府德昌縣宗林寺開山和尚端德來桐柏山開山收徒,端德由自己名號起始,嗣演名、號派各32字。名派:端圓常寂、了極融通、直傳海印、妙演心空、性觀普照、道顯祖風、真智本覺、達法明宗;號派:華慧海云、德法普浩、真如性體、清凈妙道、心含寶月、朗然潔皎、靈山一脈、古今光耀。并且囑咐弟子圓明在太白頂建云臺禪寺,弟子圓真在桃花洞建普化禪寺。自此,端德派系在桐柏山迅速發(fā)展,并漸成獨據(jù)之勢,發(fā)展為以太白頂為主體的白云禪系。桐柏山深處中原腹地,在孕育和催發(fā)中國佛教的過程中,發(fā)揮了重要作用。在時代性轉(zhuǎn)換上,白云禪系的早期出家人,以普通老百姓為主,部分僧人深山修持,農(nóng)禪并舉,承繼百丈家風,在不自覺中也延續(xù)中國式山林佛教的發(fā)展。白云禪系雖然起源于地理位置封閉的桐柏山區(qū),但是始終保持著開放性的視野,十分重視佛教的教育事業(yè)與對佛教學(xué)術(shù)研究的追求,這種現(xiàn)象在近當代白云禪系僧人中尤其明顯。在僧信關(guān)系上,任何一個時代一個地區(qū)的佛教興盛,都和當?shù)氐男磐胶腿罕姳３至饲‘數(shù)幕�動關(guān)系。一方面出家人的良好素質(zhì)能帶動更多人的走近佛教,接觸佛教,學(xué)佛環(huán)境的烘托和群眾信仰基礎(chǔ)的建造,更能凸顯佛教的影響力。白云禪系是一個地域性特色相對明顯的宗派,出家人和信徒都多來自桐柏山周圍地區(qū),僧人們的嚴持戒律和苦行,為信眾樹立了自己的模范形象,尤其是桐柏山地區(qū)盛產(chǎn)草藥,在出家人的團隊中,多有懂得醫(yī)術(shù)的禪師,他們自己種藥、采藥、制藥,免費給當?shù)氐睦习傩仗峁┽t(yī)療救助,他們高超的醫(yī)術(shù)和慈悲心腸,得到了諸多人士的贊許,白云禪系這種有群眾基礎(chǔ)的弘法事業(yè),顯示出其經(jīng)久不息的力量和無限的生命力。在血脈和法脈的互動上,在佛教創(chuàng)立之初,佛陀的眷屬因受佛陀的影響出家或者皈依的例子就很多。在白云禪系的發(fā)展歷史上,家族出家的案例屈指可數(shù)。但是在當代,血脈和法脈良性互動,共同踐行解脫道的家庭傳承了佛陀在世時的優(yōu)良家風,這說明桐柏山濃郁的佛教信仰氣氛,豐厚的佛學(xué)資源,對周圍的影響力和輻射面都是很大的。出家修行,踐行菩薩道,有上求下化的目標,成就菩薩的其中最重要的一個目標就是度化眾生,而家族眷屬便是蕓蕓眾生的一部分,本該在度化的范圍,何況血脈的親情。在思想架構(gòu)上,在白云禪系的禪門內(nèi)部,他們自稱是:"悶葫蘆禪",一方面說明禪門內(nèi)部對實修的重視,對言語文字的拋棄,另一方面,也體現(xiàn)出禪宗的意境高遠以及其不可說性,使得不同宗派在入道方法的探尋上呈現(xiàn)出了不同的形式。白云禪系是一個有祖庭,有實體,有法徒子孫,有剃度師承關(guān)系的宗派。剃度的法脈是跟人生的因緣、出家的因緣、學(xué)佛的因緣,甚至將來修行成就的因緣都有非常重要的關(guān)系,因為剃度和最初的信仰連在一起,在漢傳佛教中這種小的支脈的禪宗中,白云禪系具有一定的代表性。白云禪系歷代祖師們的無礙智慧和強大的與時俱進的能力,凸顯了佛教的生命力,能在不太尋常的時代中歸山隱修,力求自保,又在昌明的時代中隨順時代因緣而復(fù)出,承上啟下,使命運多舛的近現(xiàn)代的佛教沒有斷線,凸顯了禪法的力量。本文嘗試對從理論到實踐,從農(nóng)禪并舉到文化自覺,整體全面展現(xiàn)白云禪系兩百余年的曲折發(fā)展,這可能也是近現(xiàn)代中國佛教風云變幻,跌宕起伏的一個縮影。白云禪系發(fā)展的二百三十余年也是中華大地脫胎換骨的二百多年,白云禪系的發(fā)展反應(yīng)出特殊歷史時期中原佛教的觀念轉(zhuǎn)換,以圓融無礙的發(fā)展智慧,體現(xiàn)出近代中國的精神,也是中華民族堅忍不拔的寫照。
[Abstract]:Buddhism spread from India since the Han Emperor Ming, and all kinds of culture shock adjustment, after two thousand years, and the traditional cultural collision China inherent fusion until take root, as Chinese Buddhism has China characteristics. Taibai mountain peak Tongbai top ranked between Suizhou and Tongbai, across Hubei and Henan two provinces, as the ancient hermit monk to practice meditation. In the early Zhou Dynasty "Yugong Shangshu" in the national famous mountain said: "the road, Tongbai, Xiong'er foreign as negative (with tail tail)" has been listed as one of the famous Tongbai Mountain National Road book, "yun ji seven" sign to Tongbai mountain as a fairy in the seventy-two place of forty-fourth fu. The introduction of Buddhism in Tongbai mountain began in the Tang Dynasty, the Qing Dynasty Qianlong forty-nine years, Sichuan Prefecture Dechang Ningyuan Zong Lin Temple Mountain monk Tongbai Shan mountains end up making his name, by the end of German origin, name, number of each faction heir played 32 words. A pie: quiet, very often end round financing, direct printing, wonderful sea view, the empty heart shines, Xianzu wind, true wisdom Rigpa and Dafa Ming Zon; number send: Hua Hui, Hao, as of Defapu Haiyun, wonderful Road, pure heart, Jie Jiao, containing hogetsu langin Lingshan a glorious, ancient and modern. And told his top building in Taibai Temple Ming pan, was built in the true disciple circle peach blossom cave temple. Since then, the rapid development in the end de factions of Tongbai mountain, and become the only according to the potential for the development of Taibai top as the main body of the white Yunchan. Tongbai mountain deep in the hinterland of the Central Plains, and in the birth of Buddhism in the process of China presses, has played an important role. In the transformation era, the early monk Yunchan white lines, to the ordinary people, some of the monks to the mountains, farming Zen simultaneously, Baizhang inherited the family tradition, unconsciously also continued the development of Chinese type mountain buddhism. The white Yunchan Department although originated in the closed geographical position of Tongbai mountainous area, but has always maintained an open vision, the pursuit of Buddhism attaches great importance to education and research of Buddhist academic, this phenomenon is especially obvious in the modern Yunchan Department of monks in white. In the relation of monks and letters, the flourishing of Buddhism in any area of any time has maintained a proper interaction with the local believers and the masses. On the one hand, a good quality of the people to bring more people to contact with Buddhism, Buddhism, Buddhist built environment contrast and the masses of faith, but also highlight the influence of buddhism. The white Yunchan system is a relatively obvious regional characteristics of sects, monks and believers are more from the area around the Tongbai mountain, discipline strictly and ascetic monks, and establish their own model of the image for believers, especially in Tongbai mountain area is rich in herbal medicine in monk's team, many understand medicine Jackson, their own drugs, herbs, pharmaceuticals, free of charge to the local people to provide medical assistance, their superb skill and compassion, get a lot of people praise, the white Yunchan mass based preaching career, showing its prolonged power and infinite vitality. In the interaction of blood and pulse method, in Buddhism was founded at the beginning, the Buddha families affected by the Buddha monk or converted many examples. In the history of development of white Yunchan system, one family a case. But at the present age, blood and pulse interaction, the common practice of the path to liberation inherited the fine tradition of family Buddha alive, this shows that Tongbai mountain rich Buddhist faith atmosphere, Buddhism is rich in resources, is a great influence on the surrounding and surface radiation. A monk, practicing the Bodhisattva, with the goal of seeking success, one of the goals of the Bodhisattva is the most important degree of sentient beings, and his family is a part of the numerous living beings, the range of the blood, and the family. In architecture, Zen Yunchan inside white lines, they claim to be "Enigma Zen", on one hand, the practice of Zen internal attention to abandon words, on the other hand, also reflects the lofty conception of Zen and its do not say, the different sects in search of in the method of showing a different form. The white line is a Yunchan Zuting, entity, the law and sons have ordained from the relations of sectarian. The pulse method is with the life of the tonsure monk Buddhist karma, karma, karma, and even the future practice is the achievement of the karma has very important relationship, because the tonsure and the original faith together in Chinese Buddhism in this small branch of Zen, white Yunchan has somerepresentation. The white lines are Yunchan ancient founder without wisdom and strong ability to keep pace with the times, highlighting the vitality of Buddhism, to strive to self repair, you hidden in unusual times, and in the society in Suishun karma era and the ill fated comeback, nexus, modern Buddhism did not break, highlights the power of meditation. This paper from theory to practice, from agricultural and simultaneously to the cultural consciousness, overall show the tortuous development of white Yunchan department for more than two hundred years, which is probably the modern Chinese Buddhism amidst the winds of change is a microcosm of the ups and downs. White Yunchan system development for more than two hundred and thirty years China is reborn for more than 200 years, the development of the white Yunchan reaction special historical period of Buddhism concept transformation, to develop harmonious wisdom, embodies the modern Chinese spirit, but also the Chinese nation does not pull the portrayal of perseverance.
【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2017
【分類號】：B948

【相似文獻】

相關(guān)期刊論文 前10條

1 付敏瑞;太白頂散記[J];河南林業(yè);2003年04期

2 石玉錄;;太白頂游記[J];食品與生活;2008年02期

3 ;書訊[J];法音;1993年02期

4 楊玉勝;;老爺子的遺愿[J];民間文學(xué)(故事);2010年12期

5 高強;淮源佛寺[J];治淮;2001年03期

6 高野;;在淮之源(組詩)[J];躬耕;2010年02期

7 鄭振杰;;在淮河發(fā)源的地方[J];對外大傳播;1995年08期

8 石家玉;;桐伯山采風[J];東坡赤壁詩詞;2014年01期

9 劉雙紅;;詩七首[J];四川文學(xué);2007年12期

10 周金平;春走桐柏山[J];文化交流;2005年05期

相關(guān)重要報紙文章 前1條

1 記者 包東喜　通訊員 宋云 亞忠 開軍;隨縣桐柏聯(lián)手“捧熱”太白頂[N];湖北日報;2011年

相關(guān)博士學(xué)位論文 前1條

1 張倩;白云禪系研究[D];中央民族大學(xué);2017年

，

本文編號：1346228