宗派、宗风与北宋中后期曹洞宗的传承

发布时间：2018-05-12 12:43

本文选题：曹洞宗 + 宗派　；参考：《中华文化论坛》2017年10期

【摘要】：关于义青受法远之托继嗣警玄的故事主要受法远、义青一系说法的影响,并因北宋后期曹洞宗的复兴而得到进一步渲染和强调。从灯录、笔记等的记载来看,没有证据表明警玄无嗣或均先于警玄去世。而从法远与灯录编纂者的交往、与警玄弟子的交往、对当时丛林师承惯例的了解、为人和年龄、以曹洞宗脉付义青与警玄去世之间的时间距离等因素来看,他将更晚出现的传承危机改换到警玄的时代,虽不尽符合史实但却完全可能符合警玄关于传承危机的预见、忧虑和传承曹洞宗风的意图。从义青礼祖塔、阅大藏、兼传曹洞临济宗风、强调自己与曹洞宗祖师的关联、宣扬法远以"宗法"识人等行为来看,他也在有意识地证明其正宗传人的身份。尽管宗派、宗风对于曹洞宗的复兴不起关键作用,但对于确定义青一系的宗教身份却至关重要,尤其在曹洞宗复兴过程中丛林内外对义青颇多质疑的情况下。在此背景下,与曹洞宗渊源颇多的僧史家惠洪不仅通过皮履、直裰等信物证明义青以降曹洞宗是"正脉",而且采取了证明其为正宗的其他途径:为其世系寻求更有道望的宗祖,为颇为兴盛的法成一系篡改信衣的传授对象,并通过伪托古人的《宝镜三昧》等证明曹洞宗风乃"正传"。
[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".
【作者单位】：四川省社会科学院文学与艺术研究所;
【基金】：国家社科基金项目“宋代僧传文学研究”(项目编号:14BZW058)阶段性成果
【分类号】：B949

【相似文献】