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作 者:丁建华[1] DING Jian-hua(School of Oriental Languages and Philosophy, Zhejiang Gongshang University, Hangzhou 310018, China)
机构地区:[1]浙江工商大学东方语言与哲学学院,杭州310018
出 处:《唐都学刊》2022年第3期88-92,共5页Tangdu Journal
基 金:2022年度浙江省哲学社会科学规划之江专项课题:“《禅门锻炼说》的禅学教学方法研究及其对当代哲学教育的启示”(22ZJQN25YB)成果。
摘 要:作为宗教的重要组成元素,神异事迹一直备受重视,频繁出现于僧传中,反映了作者乃至社会普遍的认知。不论是对于记录者、叙述者、传播者,还是对于读者、信众而言,神异叙事都是传递佛教思想的媒介。在僧传中,一方面神异叙事往往以主角的怪异言行为特征,如《宋高僧传》中万迴的怪异表现为忽视差异性,体现佛教思想之真谛(缘起性空)所表现出来的平等理念;另一方面,神异叙事最后又必然回到寻常的日常生活中,实现从“怪异”向“神异”的转变,反映真谛并不违背俗谛(世俗认知)。僧传中也存在看似违背佛教,比如《宋高僧传》对难陀的记载,但往往又能通过“究竟”与“方便”的理论架构进行合理诠释,从而使神异叙事完全贴合佛教理论。As an important component of religion,supernatural events have always been valued and frequently mentioned in the biographies of monks,having reflected the general cognition of the authors and even the society.In the eyes of either the recorder,the narrator,the disseminator,or the reader and the worshipper,all the supernatural narration is an intermediary for the transmission of Buddhist thought.On the one hand,in the biographies of monks,supernatural narration is often characterized by the protagonist’s bizarre words and behaviors.In Song Biographies of Eminent Monks,Monk Wanhui’s weirdness is often manifested in ignoring differences,reflecting the concept of equality expressed by the true meaning of Buddhist thought(the dependent origination and empty nature).On the other hand,inevitably,the supernatural narration will return to the ordinary daily life,realizing the transition from“weirdness”to“supernature”and reflecting the true meaning instead of violating the common sayings(conventional wisdom).In the biographies of monks,some supernatural narratives seem to have violated the Buddhist thought such as the record of Nanda in Song Biographies of Eminent Monks,through the ultimate and the convenience framework,the supernatural narratives can completely fit into the Buddhist theory.
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