| dc.contributor | 中文系 | en_US |
| dc.creator (作者) | 涂艷秋 | zh_TW |
| dc.creator (作者) | Tu, Yen-chiu | en_US |
| dc.date (日期) | 2003.12 | en_US |
| dc.date.accessioned | 17-Apr-2014 11:28:20 (UTC+8) | - |
| dc.date.available | 17-Apr-2014 11:28:20 (UTC+8) | - |
| dc.date.issued (上傳時間) | 17-Apr-2014 11:28:20 (UTC+8) | - |
| dc.identifier.uri (URI) | http://nccur.lib.nccu.edu.tw/handle/140.119/65442 | - |
| dc.description.abstract (摘要) | 歷來研究釋道安者，大多將其思想分為 「般若」與「禪觀」兩部分，前者用以說明他對佛教教理的解釋，後者則用來說明他對佛法踐履的看法。一般而言，實踐的基礎立足於對教理的理解，而對教理的理解，則足以決定修行的方向與方法。但吾人如果仔細檢視道安思想時，會發現其禪法承自安世高，而安世高禪法，是屬說一切有部 (小乘的一支) 的系統；但他對教理的理解，又是屬般若經系統。如此一來，一則會導致知在般若、行在小乘的奇特模式，二則是在這個奇特的模式當中，大乘的理想如何與小乘的修行法門結合？小乘的實踐方法如何完成大乘的理想？經過仔細分析，可知安對安世高禪法並非完全承襲，早期他一方面接受安世高將世界分為現象層與本體層；但另一方面，他卻完全排斥禪數修行的終極目標--只為一己的「無為度世」,「不復還在世間」，而極力主張「不言而化，故無棄人，不疾而速，故無遺物」的大悲本懷。到了晚期，他雖仍認為「寂」.「本」是存在的，但此時的寂本已不再是可執可馭、相對於現象界的寂然之境，而是 「湛爾玄齊」.「本末等爾」的真如了。由此分析，吾人可以明白道安是如何的融會般若思想，與安世高的禪數之學，從而也解決道安的本無，是否等同鳩摩羅什所傳之 「空」的爭論。 | en_US |
| dc.description.abstract (摘要) | This paper will examine ideas, specifically abstract contemplation, that Tao-an 道安inherited from An Shikao 安世高and how he reinterpreted these ideas to make them his own. Furthermore, we will explore to what extent Taoan transcended An Shikao`s thought and the significance this had for the future development of Chinese Buddhism.In his early years, Tao-an unquestionably accepted An Shikao`s dichotomy of the restless world of convention and the tranquil world of being, but rejected his emphasis on the ultimate goal of abstract contemplation as being liberation from the world. Instead, he highlighted compassion (karuna, 大悲) and stressed that every human being should be cultivated, with none being left behind. In his old age, Tao-an still firmly held that the tranquility of nirvana was the ultimate and unchangeable truth. Where he transcended the thought of An Shikao, though, was in rejecting that there was a need to differentiate between the “worlds” of convention and being in order to reach the tranquility of nirvana. Essentially, Tao-an considered these two “worlds” to be one, which together were to be taken as the nature of bhu-ta-tathata 真如.This paper attempts to not only demonstrate how Tao-an succeeded in blending praj0a—pa-ramita 般若and An Shikao`s dhya-na-contemplation 禪數 but also explain the intellectual continuity as well as discontinuity between Tao-an`s notion of the void 本無and Kuma-raj0va`s concept of emptiness空. | en_US |
| dc.format.extent | 2514518 bytes | - |
| dc.format.mimetype | application/pdf | - |
| dc.language.iso | en_US | - |
| dc.relation (關聯) | 漢學研究,21(2)=43,77-109 | en_US |
| dc.subject (關鍵詞) | 道安 ; 安世高 ; 禪數思想 ; 般若思想 ; 佛教 | en_US |
| dc.title (題名) | 從禪數到性空---論道安對安世高禪數思想的傳承與超越 | zh_TW |
| dc.title.alternative (其他題名) | From Dhyana-Contemplation to Emptiness: Tao-an’s Reinterpretation of An Shikao’s Thought | en_US |
| dc.type (資料類型) | article | en |
