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The Hongzhou school of Chan Buddhism and the Tang literati (China, Bai Juyi, Mazu Daoyi).

机译:禅宗洪州学派和唐代文人(中国,白居易,妈祖道义)。

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摘要

The Hongzhou school of Chan Buddhism, founded by Mazu Daoyi (709–88) in Tang China (618–907), is generally regarded as the beginning of “classical” Chan. After supplying a complete biography of Daoyi, I analyze Daoyi's core teaching that “ordinary mind is the Way” (pingchangxin shi dao), and point out that he transformed ontological Buddha-nature into substantial human mind, which is a mixture of good and evil, purity and defilement. He affirmed that an ordinary man is the Buddha, and that spontaneous daily life is enlightenment and liberation. He further applied the essence/function paradigm to assume that function is identical with Buddha-nature and daily activities are all wonderful functions, so as to supply an ontological ground for his new doctrine. This is the most important reformation he brought to the Chan tradition and marks a humanistic turn in the development of Chinese Buddhism. Then I trace Daoyi's doctrinal background and assert that the Chan tradition can be described as a continuing development and transformation of the Indian Tathāgata-garbha/Buddha-nature theory. I also discuss the influence of various lines of early Chan, of the Tiantai and Huayan schools, and of traditional Chinese thought and religion.; In addition, I explore the interaction between the Hongzhou school and the literati of the mid-Tang period who were associates or contemporaries of Daoyi and of his direct disciples. I first discuss a group of southern literati, who learned the Hongzhou doctrine early and helped to spread it. Then, I take the great poet Bai Juyi (772–846) as the most important figure for detailed analysis. Bai transformed the traditional idea of “eremitism in officialdom” (liyin) and put forward a new type of hermit, the “middling hermit” (zhongyin). The “middling hermit” implies the concept of self-comforting, which was influenced by Daoyi's advocacy of an ordinary, unrestrained mind, and which fosters a psychological balance of the tension between individual freedom and political authority. Because of his encounter with Hongzhou thought, Bai's life and poetry were both changed. Finally, I study a group of leisurely poets in the eastern capital, who were all associated with Bai, and who demonstrate tendencies similar to those of Bai in their concept of values and styles of life and poetry.
机译:由妈祖道一(709-88)在唐朝(618-907)建立的洪州禅宗佛教学校,通常被认为是“古典”禅宗的开始。在提供了完整的道义传记之后,我分析道义的核心教义,即“普通思想就是道路”( pingchangxin shidao ),并指出他将本体论佛性转化为实质的人类思想。是善与恶,纯洁与污秽的混合物。他肯定一个普通人就是佛陀,自发的日常生活就是启蒙与解放。他进一步应用本质/功能范式,假设功能与佛性相同,日常活动都是奇妙的功能,从而为他的新学说提供了本体论基础。这是他带给禅宗传统的最重要的改革,标志着中国佛教发展的人道转向。然后,我追溯了道义的学说背景,并断言,陈氏传统可被描述为印度 Tathā gata-garbha / Buddha-nature理论的持续发展和转变。我还讨论了成龙初期,天台学校和华严学校的各种流派以及中国传统思想和宗教的影响。此外,我还探讨了洪州学派与唐代中期文人之间的互动关系,他们是道义及其直系弟子的同伴或同代人。我首先讨论一群南方文人,他们很早就学会了洪州学说,并帮助传播了它。然后,我以伟大的诗人白居易(772–846)作为最重要的人物进行详细分析。 Bai转变了传统的“官僚主义”( liyin )概念,并提出了一种新型的隐士,即“中等隐士”( zhongyin )。 “中隐士”意味着自我安慰的概念,这一思想受到道义倡导的普通,不受约束的思想的影响,并促进了个人自由与政治权威之间的紧张关系的心理平衡。由于遇到洪州思想,白的生活和诗歌都发生了变化。最后,我研究了东部首都的一群悠闲的诗人,他们都与白族有渊源,并且在价值观念,生活方式和诗歌方面表现出与白族相似的倾向。

著录项

  • 作者

    Jia, Jinhua.;

  • 作者单位

    University of Colorado at Boulder.;

  • 授予单位 University of Colorado at Boulder.;
  • 学科 Religion History of.; Literature Asian.; Religion Philosophy of.; Biography.
  • 学位 Ph.D.
  • 年度 1999
  • 页码 279 p.
  • 总页数 279
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 宗教史、宗教地理;宗教理论、宗教思想;传记;
  • 关键词

  • 入库时间 2022-08-17 11:48:14

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