本文選題：支遁 + 般若學(xué)�。� 參考：《鄭州大學(xué)》2017年碩士論文

【摘要】：魏晉時(shí)期的高僧支遁,提出了“即色本空”的般若學(xué)思想,創(chuàng)立了“六家七宗”之一的即色宗,支遁繼承和發(fā)展了東漢末年傳入中土的般若學(xué),并將之與玄學(xué)結(jié)合,從而促進(jìn)佛法的弘揚(yáng),助推了玄佛合流的思潮。支遁以生動(dòng)流暢的語(yǔ)言闡述了其般若學(xué)的空觀思想,從客觀方面論述“色之性空”,從主觀方面以“心”性論述色空。在禪學(xué)方面,支遁注重修行的過(guò)程,將禪定與般若學(xué)相結(jié)合,把禪定視為“筌蹄”,注重禪定達(dá)到“七住”的境界,強(qiáng)調(diào)其過(guò)程性和對(duì)般若學(xué)體悟的目的性。支遁結(jié)合其像贊對(duì)凈土思想中的凈土莊嚴(yán)與三輩往生思想進(jìn)行了簡(jiǎn)略的論述,在弘教思想方面,支遁認(rèn)為應(yīng)該順應(yīng)自然本性,以無(wú)心順化作為實(shí)現(xiàn)自然人性的途徑,通過(guò)將無(wú)心與現(xiàn)象和本質(zhì)結(jié)合在一起,不沉迷于有與無(wú),從而使民眾達(dá)到高的道德修養(yǎng),實(shí)現(xiàn)其弘揚(yáng)佛法的目的。支遁談玄,并非簡(jiǎn)單的標(biāo)新立異,支遁所研究和領(lǐng)悟的玄學(xué)主要還是基于佛學(xué)的根基,利用佛學(xué)的般若學(xué)去領(lǐng)悟玄學(xué),在支遁所提出的空無(wú)說(shuō)中可見一些玄學(xué)的思想。也正是在支遁通過(guò)自身對(duì)佛教學(xué)法多年的領(lǐng)悟和學(xué)習(xí)中,建立起了佛學(xué)同玄學(xué)之間的溝通橋梁,以佛學(xué)的角度學(xué)習(xí)玄學(xué),使東晉玄學(xué)的發(fā)展活力激增。支遁不但以佛釋玄,亦是東晉少數(shù)幾個(gè)清談高手之一。支遁在促進(jìn)玄佛合流、佛教中國(guó)化的發(fā)展進(jìn)程中有著不容忽視的作用和地位,其站在佛學(xué)的立場(chǎng)看老莊哲學(xué),以即色游玄的思維方式得出嶄新的見解和結(jié)論,老莊思想和玄學(xué)語(yǔ)言則是其通向佛教般若學(xué)的橋梁,也正是由于支遁運(yùn)用玄學(xué)對(duì)其佛學(xué)的精彩解說(shuō),才會(huì)被推崇為杰出的佛學(xué)思想家。
[Abstract]:During the Wei and Jin dynasties, the senior monk Zhi Dun put forward the Prajna study thought of "namely the color originally empty", created one of "six families and seven sects" namely the color sect, branch dun inherited and developed the Prajna study which was introduced into the middle earth in the late Eastern Han Dynasty, and combined it with the metaphysics. In order to promote the promotion of Dharma, the trend of thought of the confluence of the metaphysical Buddha. In vivid and fluent language, Zhi Dun expounds his idea of space view in Prajna's study, discusses "Xing Kong of color" from the objective aspect and "heart" from the subjective aspect. In the aspect of Zen study, Zhi Dun pays attention to the process of practice, combines Zen meditation with Prajna study, regards meditation as "Quan Huo", pays attention to the realization of Zen to the state of "seven living", and emphasizes its process and the purpose of understanding Prajna's learning. In combination with his Xiang Zan, Zhi Dun briefly discusses the pure land majesty and the three generations' dead thought in the pure land thought. In the aspect of Hong Jiao's thought, he thinks that he should conform to the nature of nature and take unintentional homing as the way to realize the natural human nature. By combining the unintentional with the phenomenon and the essence and not indulging in having or not, the people can achieve high moral accomplishment and achieve the purpose of carrying forward the Dharma. The metaphysics studied and comprehended by Zhi Dun is mainly based on the foundation of Buddhism, and some metaphysical thoughts can be seen in the empty theory put forward by Zhi Dun by using the Prajna study of Buddhism to comprehend metaphysics. It is through his own understanding and study of Buddhism teaching method that Zhi Dun established the communication bridge between Buddhism and metaphysics and studied metaphysics from the angle of Buddhism, which made the development of metaphysics of the Eastern Jin Dynasty proliferate. Zhidun is not only Buddhist interpretation Xuan, but also one of the few experts in the Eastern Jin Dynasty. Zhi Dun plays an important role in promoting the confluence of metaphysical Buddhism and the development of Buddhism in China. From the standpoint of Buddhism, he looks at Laozhuang philosophy and draws new opinions and conclusions in the way of thinking. Laozhuang thought and metaphysical language are the bridge to Buddhism Prajna study, and it is precisely because Zhi Dun uses metaphysics to explain his Buddhism that he will be praised as an outstanding Buddhist thinker.
【學(xué)位授予單位】：鄭州大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B948

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