本文選題：曹洞宗 + 宗派��； 參考：《中華文化論壇》2017年10期

【摘要】：關(guān)于義青受法遠(yuǎn)之托繼嗣警玄的故事主要受法遠(yuǎn)、義青一系說(shuō)法的影響,并因北宋后期曹洞宗的復(fù)興而得到進(jìn)一步渲染和強(qiáng)調(diào)。從燈錄、筆記等的記載來(lái)看,沒(méi)有證據(jù)表明警玄無(wú)嗣或均先于警玄去世。而從法遠(yuǎn)與燈錄編纂者的交往、與警玄弟子的交往、對(duì)當(dāng)時(shí)叢林師承慣例的了解、為人和年齡、以曹洞宗脈付義青與警玄去世之間的時(shí)間距離等因素來(lái)看,他將更晚出現(xiàn)的傳承危機(jī)改換到警玄的時(shí)代,雖不盡符合史實(shí)但卻完全可能符合警玄關(guān)于傳承危機(jī)的預(yù)見(jiàn)、憂(yōu)慮和傳承曹洞宗風(fēng)的意圖。從義青禮祖塔、閱大藏、兼?zhèn)鞑芏磁R濟(jì)宗風(fēng)、強(qiáng)調(diào)自己與曹洞宗祖師的關(guān)聯(lián)、宣揚(yáng)法遠(yuǎn)以"宗法"識(shí)人等行為來(lái)看,他也在有意識(shí)地證明其正宗傳人的身份。盡管宗派、宗風(fēng)對(duì)于曹洞宗的復(fù)興不起關(guān)鍵作用,但對(duì)于確定義青一系的宗教身份卻至關(guān)重要,尤其在曹洞宗復(fù)興過(guò)程中叢林內(nèi)外對(duì)義青頗多質(zhì)疑的情況下。在此背景下,與曹洞宗淵源頗多的僧史家惠洪不僅通過(guò)皮履、直裰等信物證明義青以降曹洞宗是"正脈",而且采取了證明其為正宗的其他途徑:為其世系尋求更有道望的宗祖,為頗為興盛的法成一系篡改信衣的傳授對(duì)象,并通過(guò)偽托古人的《寶鏡三昧》等證明曹洞宗風(fēng)乃"正傳"。
[Abstract]:The story of Yi Qing receiving the law far from the heirs of the police is mainly influenced by Fayuan, the theory of Yi Qing and Qing Yi, and is further exaggerated and emphasized by the revival of Cao Dongzong in the late Northern Song Dynasty. There is no evidence from the records, notes and so on that the police died before or before him. In terms of the communication between Fayuan and the lantern compilers, the association with the disciples of the police, the understanding of the practice of the jungle teachers at that time, the relationship between the people and the age, the time distance between Cao Dong's clan, Fu Yiqing, and the death of the police, and so on, He changed the inheritance crisis that appeared later to the era of the police, though it did not accord with the historical facts, but it could completely accord with the prediction, worry and the intention of passing on Cao Dongzong's style of passing on the crisis. According to the behavior of Yi Qingli Zushuta, reading Dazang, and spreading Cao Dong to Jizong, he emphasizes his connection with Cao Dongzong's ancestors, preaches the method far from his "patriarchal" knowledge, and so on. He is also consciously proving his identity as a true descendant. Although the clan style does not play a key role in the revival of Cao Dongzong, it is of great importance to determine the religious identity of the Yiqing first system, especially in the case of many doubts about Yi Qing inside and outside the jungle during the revival of Cao Dongzong. In this context, Huihong, a monk historian with a lot of ties to Cao Dongzong, not only proved that Cao Dongzong was a "true vein", but also took other ways to prove it to be true: seeking a more youdao ancestor for his lineage. For the flourishing Dharma, it is a teaching object of tampering with the clothing, and proves that Cao Dongzong's style is "authentic" through the pseudo-trust of the ancients'"Samadhi of the Mirror".
【作者單位】： 四川省社會(huì)科學(xué)院文學(xué)與藝術(shù)研究所;
【基金】：國(guó)家社科基金項(xiàng)目“宋代僧傳文學(xué)研究”(項(xiàng)目編號(hào):14BZW058)階段性成果
【分類(lèi)號(hào)】：B949

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