本文選題：臨濟(jì)宗 + 曹洞宗��； 參考：《安徽大學(xué)》2006年碩士論文

【摘要】：晚唐至五代期間，禪宗五家相繼創(chuàng)立，其中臨濟(jì)宗與曹洞宗流傳時間最長，影響最為深遠(yuǎn)。細(xì)細(xì)探究即可明白，二宗生命力如此強(qiáng)盛與其禪學(xué)思想是密切相關(guān)的�？傮w上看兩家皆宗本于南宗禪，都是依據(jù)同樣的佛教經(jīng)典來弘揚(yáng)六祖頓教宗旨的。在禪修方面都重視把日常生活與參禪相結(jié)合，隨順自然、發(fā)明心地以求頓悟。但細(xì)細(xì)考究，兩家禪學(xué)思想又不盡相同，禪法差異較大，，禪風(fēng)也形成鮮明對照。 本文以比較的方法研究了兩家的禪學(xué)，分析兩家立宗法門與弘法施設(shè)，以期品味其迥異之趣。概括而言，臨濟(jì)宗要求學(xué)人必須首先建立“真正見解”，進(jìn)而強(qiáng)調(diào)“自信”，不向外求，隨緣任運。臨濟(jì)宗一般以迅雷不及掩耳的手段或言句，剿絕學(xué)人情識，單刀直入，使學(xué)人幡然省悟，此為臨濟(jì)特色。曹洞宗的偏正回互的“五位法門”以其行功綿密，循序漸進(jìn)，使學(xué)人功勛逐步圓滿，此為曹洞特色。臨濟(jì)與曹洞在發(fā)揮南宗禪時，都力求超越祖師，在禪學(xué)理論上都汲取了教內(nèi)與教外的思想，但各有側(cè)重：臨濟(jì)宗以援引道家思想為主，曹洞宗以援華嚴(yán)宗思想為主。無論是臨濟(jì)宗嚴(yán)父般的凌厲，還是曹洞宗慈母似的平和，在思維上都是求異的，都強(qiáng)調(diào)學(xué)人自身的覺悟，用棒喝或機(jī)鋒中斷學(xué)人思維，形成思維跳躍，引起返照，進(jìn)而頓悟。 臨濟(jì)宗與曹洞宗在中國禪宗發(fā)展史上持續(xù)時間長久，最終皆歸凈土。二宗在發(fā)展的過程中吸取中國文化同時也發(fā)展了中國文化，為禪宗這一中國特色的佛教成為中國文化國內(nèi)的一雜奇葩作出了不朽的貢獻(xiàn)。
[Abstract]:From late Tang to five dynasties, five Zen schools were established, among which Lin Jizong and Cao Dongzong had the longest spreading time and the most far-reaching influence. It can be understood that the vitality of the two schools is closely related to their Zen thoughts. Generally speaking, the two schools are based on the Nanzong Zen, both based on the same Buddhist scriptures to carry forward the principles of the six Suites. In the aspect of meditation, we attach importance to combining daily life with Zen, following nature, inventing the mind to seek enlightenment. But carefully, the two Zen thoughts are different, the Zen method is quite different, and the Zen style is in sharp contrast. This paper studies the Zen study of the two schools by means of comparison, and analyzes the two schools of patriarchal sect and teaching, in order to taste their different interests. To sum up, Lin Jizong requires scholars to establish "real opinions" first, and then emphasize "confidence", not to seek out, and to follow suit. Linjizong generally with rapid means or words and sentences, suppression of the study of human knowledge, straight into, so that the scholar's pennant enlightenment, this is the characteristics of Lin Ji. Cao Dongzong's "five Dharma", which is mutually correct, is characterized by Cao Dong's achievements in a gradual and gradual manner. Both Linji and Cao Dong tried their best to transcend their ancestors when they played the Southern Zen. In Zen theory, they all absorbed the thought of both inside and outside the religion, but each had its own emphasis: Lin Jizong mainly cited Taoism, Cao Dongzong gave priority to the idea of aiding Hua Yan sect. Whether it is the strict father of temporary relief, or Cao Dongzong loving mother like calm, in the thinking are different, they all emphasize the scholar's own consciousness, drink with sticks or machine to interrupt the scholar's thinking, form thinking jump, cause back to light, and then epiphany. Linjizong and Cao Dongzong lasted a long time in the history of Chinese Zen Buddhism. In the process of development, the two schools absorbed Chinese culture and also developed Chinese culture, which made immortal contribution to the Buddhist Buddhism with Chinese characteristics as a miscellaneous exotic flower of Chinese culture.
【學(xué)位授予單位】：安徽大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2006
【分類號】：B94

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前3條

1 裴海茹;義玄禪學(xué)與臨濟(jì)寺塔研究[D];河北師范大學(xué);2009年

2 伊嵐;禪在近現(xiàn)代中國之轉(zhuǎn)型[D];山東師范大學(xué);2012年

3 張松;禪定氣功習(xí)練者的人格特征研究[D];北京中醫(yī)藥大學(xué);2012年

本文編號：1807900