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元和十年,嶺南節度使馬總奏請朝廷褒揚禪宗六祖慧能,詔賜“大鑒禪師”師號、“靈照之塔”塔號,請時任柳州刺史的柳宗元撰寫《曹溪第六祖賜謚大鑒禪師碑》。柳文沒有對禪宗宗義加以闡發,而是一方面基於“統合儒釋”立場,强調慧能禅宗思想“其教人,始以性善,終以性善”的教化作用与意义,另一方面大力表揚馬總的功績。按一般歷史記述,中晚唐時期禪宗洪州一派形勢大盛,籠蓋諸宗。而《大鑒禪師碑》則揭示了當時嶺南地方統治者支持禪宗“統合儒釋”、“以教輔政”的發展態勢。柳宗元的碑文作爲禪宗史和文化史的重要文獻,對於全面認識中晚唐禪宗乃至佛教的整體狀況具有重要價值。
Yuan and ten years, Lingnan Jiedushi made the horse please play the court to compliment the Zen emperor Liushui Huo, Chao gave “Dajian Zen Master ” division number, “spiritual base of the tower ” tower number, please Liuzhou provincial governor when Liu Zongyuan wrote “ Sixth ancestral Taijian Master monument. Liu Wen did not interpret the doctrine of Zen, but on the one hand, based on the position of ”integrating Confucianism and Buddhism“, emphasizing the enlightenment and significance of Huineng Zen Thought On the one hand vigorously praise Ma total meritorious deeds. According to the general historical account, during the middle and late Tang period, the situation of one school of Hong Kong in Hong Kong was greatly prosperous and covered all the Zong Zong. The ”Da-jen Zen Master Monument“ reveals the development trend of the local monarchs in Lingnan supporting the Zen Buddhism and the Confucianism and Buddhism at the time and the principle of ”helping the minorities with politics". Liu Zongyuan’s inscription, as an important document of Zen history and cultural history, is of great value for comprehensive understanding of the overall situation of Zen Buddhism in the late Tang Dynasty.