【摘要】：正既為華嚴(yán)宗祖師又宗菏澤禪的圭峰宗密"以有明玄",以易道圓相圖式詮釋佛教義理;馬祖道一及南陽慧忠兩位禪師亦將"圓相"作為說法工具。此后,"圓相"更被禪宗溈仰宗與曹洞宗二宗的禪僧廣為傳揚(yáng)。溈仰宗傳九十七種圓相,曹洞宗禪僧在闡釋"五位君臣"時皆對圓相圖式進(jìn)行運(yùn)用。禪宗以"圓相"作為接引、啟發(fā)徒眾的方式,是其深受易學(xué)思想影響的突出表現(xiàn)之一。目前學(xué)界對禪宗"圓相說"的研究甚少。皮朝綱先生著有《溈仰宗風(fēng)、圓相意蘊(yùn)與禪宗美學(xué)》〔《西北師范大學(xué)學(xué)報》(社會科學(xué)版),1994年1
[Abstract]:It is not only Hua Yan ancestors but also Guifeng Zongmi of Heze Zen who "uses Ming Xuan" and interprets Buddhist righteousness with Yi Dao Yuan phase schema. Ma Zu Dao 1 and Nanyang Huizhong Zen masters also use "round phase" as a tool of interpretation. Since then, Yuanxiang has been widely spread by Zen monks of Wei Yang and Cao Dongzong. Wei Yizhong Zhuan 97 kinds of round phase, Cao Dongzong Zen monk in the interpretation of "five monarchs and courtiers" are the use of circular phase schema. Zen takes "round phase" as the way to enlighten the disciples, which is one of the outstanding manifestations of Zen's thought of Yi learning. At present, there is little research on the theory of round phase in Zen Buddhism. Mr. Pi Chaogang is the author of Wei Yang Zongfeng, Circular Phase implication and Zen Aesthetics (Journal of Northwest normal University (Social Science Edition), 1994 1
【作者單位】： 云南師范大學(xué)哲學(xué)與政法學(xué)院;
【分類號】：B948

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1 梁萬如;通向中國禪學(xué)的鑰匙──非思量的思路[J];許昌師專學(xué)報;1994年02期

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