越南李陳禪詩之研究

1、摘要 上海師范大學博士學位論文I越南李陳禪詩之研究 越南李陳禪詩之研究摘要 摘要本文針對越南李陳的禪師、帝王、文人三大創(chuàng)作群體的禪詩，就其內(nèi)容及功能共分為 15 類進而探討詩的特色。李陳兩朝禪詩的搜集范圍主要以《禪苑集英》與《李陳詩文》為依據(jù)。本文的核心問題是越南李陳時期禪詩中貫穿的中心思想，而以不同創(chuàng)作者禪詩的各別內(nèi)容進行分類，以其表現(xiàn)手法為切入點。撰寫過程中，本文從佛教史與文學史兩個層面為出發(fā)點，先從佛教禪宗的源流，進而就偈、詩、禪

2、詩的融入與結(jié)合，概括出李陳禪詩的內(nèi)容與藝術(shù)表達手法。探討李陳禪詩中的中心思想及其社會背景、文學地位與價值，進而說明與唐禪詩的關(guān)系。通過本文的研究，提出五點看法：1、每位禪師一生平均只流傳兩首詩：詩追溯其本源是由“情動”于心而形之于外的詩詞；而“動”之前狀態(tài)是“靜” ，故“靜”乃音聲、詩歌等發(fā)源之地。自此可以推論，若一人達到清靜的程度是不會創(chuàng)作詩的。如果創(chuàng)作，是為了使人得其清平之心、性情之正?？疾炖铌悤r期的禪師、帝王，得知一位禪師的一生平

3、均只創(chuàng)作兩首，一首在生平另一首在即將臨終時完成。這個發(fā)現(xiàn)與中國唐代的禪師約有 98%的禪師平均只流傳兩首詩偈是相當一致的。2、只有兩種創(chuàng)作群體即“開悟者”與“未開悟者” ：本文由禪詩的禪師、帝王、文人三大創(chuàng)作群體中切入，只是初步探討的方式。進而從詩中的內(nèi)容指出只有兩種創(chuàng)作者：開悟者與未開悟者——對生活的“無常、苦、無我”的體會而感慨體悟者。其中， “無我”——沒有一個真實的自我，就是“空性”另一說法，亦稱之為“佛性” ，而六祖慧能更以“

4、無念為宗、無相為體、無住為本”為禪宗乃進一步在鋪陳此理。正因為生活的無常、苦與無我，故出仕與歸隱為人從來猶豫的選擇。如果“山林”為仕與隱的界限分明的選擇，那“愛欲”是凡夫與圣者、菩薩、佛的分別點。 “愛欲”與“無常、苦、無我”為本文結(jié)論。3、 “心如畫工師” ： 每一首詩不外乎發(fā)源自人的內(nèi)心所構(gòu)思進而創(chuàng)作出來。 其中，一首詩的結(jié)構(gòu)、表現(xiàn)手法以及每一物象符號的意象，皆是詩人的內(nèi)心世界轉(zhuǎn)化而成，此乃所謂“心如畫工師，畫種種五蘊。一切世間中，

5、莫不從心造” 。4、沒有李陳禪詩與唐禪詩之間的界限： “一首有意義及聽后能使人心得平靜的詩”都可以稱之為禪詩。本文在探討“越南李陳禪詩”與“中國唐禪詩”的關(guān)聯(lián)性時， 發(fā)現(xiàn)這兩個空間與時間的范圍逐漸模糊了， 每當我們體會認出： 如果 “禪”的目的是扭轉(zhuǎn)人心，使其回歸純真本性，則任何時代與地域空間、任何人種、任何身份所創(chuàng)作的詩，都可以泛稱之為“禪詩” 。這種情況下“禪詩”與孔子所界定Abstract Shanghai Normal Univ

6、ersity Doctor of PhilosophyIIIStudy of Vietnamese Li (Ly) and Chen(Tran) Dynasties’ ZenPoetriesAbstractThis dissertation aims for three kinds of authors of Zen poems during VietnameseLy and Tran’s dynasties, that are Zen

7、 Master, Emperor, and Literatus. According tosubstance and essence of poetry, they are divided into 15th kinds of verses within amain collection from the Vietnamese poetries, Thi?n Uy?n T?p Anh ( A quintessencecollection

8、 from Zen garden) and Th? v?n Lý & Tr?n (Ly and Tran’s literature andpoetry).This paper is centered around the spirit and essence of Zen verses by a creativetopic and as an initiative art of research and study.

9、The process is begun fromBuddhism history and Literature chronicle as a basic step. Starting from the origin ofZen Buddhism and then is combined and united in harmony between koans, poetries,and zen verses following with

10、 a concept of poem’s contents and art techniques. In short,the main thought of Zen verses with social scene, valuable literature and relationshipwith Tang Dynasty’s Zen poetry.After analyzing, the conclusion of this pape

11、r is summarized into 5 following mainpoints:1.Each Zen master composes about two Zen poems: Back to the current source ofverse from “a disturbed heart/moving mind” to becoming poems. But before that time,‘moving mind/dis

12、turbed heart’ was a retreat of calm mind. Therefore, the calm mind isthe origin of music and poetry. From this point, we can deduce if ones are in a peacefulmind, motionless, they would not compose any verses. If they do

13、 then their poems areonly for enlighten others. From the study and examination the poems of those ZenMasters and Emperors during this period showed that, each sage composed about 2essential poems, one during living and l

14、ast one immediately prior their death. This issimilar with Tang’s period with 98% Zen masters only composed 2 poems per their lifetime.2.There is only two objects of composition, that are the “awakening” and“unenlightene