禅宗对邵雍重新定义太极思想的影响【2025|PDF|Epub|mobi|kindle电子书版本百度云盘下载】

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Chapter One：Introduction：The Existing Scholarship and Disser-tation Prospectus1

1.1．The Existing Scholarship4

1.2．A Summary of Existing Scholarship12

1.3．My Research Subject16

1.4．My Reasons for Selecting This Topic17

1.5．The Significance and Value of this Research17

1.6．Research Method：Hermeneutics18

1.7．Dissertation Outline19

1.8．The Sources22

Conclusion22

Chapter Two：Historical and Philosophical Background23

2.1．The Political,Economic and Social Background24

2.2．Cultural Background26

2.2.1．The Reinvented Song Chan Buddhist School26

2.2.2．Chan Buddhism in Literati Culture28

2.2.2.1．The Tea Ceremony（chadao）29

2.2.2.2．Chan Poetry30

2.2.2.3．Chan Painting31

2.2.2.4．The Art of Calligraphy（shufa yishu）33

2.2.2.5．Literati's Relationship with Chan Buddhism37

2.2.3．The Rise of Neo-Confucianism and the Song Book of Changes（Songyi）41

Conclusion43

Chapter Three：Buddhism's Influence on the Life of Shao Yong49

3.1．The Life of Shao Yong49

3.2．Buddhist Influence on Shao Yong's Family51

3.3．Shao Yong's Study of Buddhism and his Practice of Chan56

3.4．The Existing Scholarship on the non Buddhist Influence on Shao Yong's Life63

Conclusion68

Chapter Four：Shao Yong's Redefinition of the Supreme Ultimate：The Mind as the Supreme Ultimate69

4.1．Beginnings and Historical Developments：An Overview of the Supreme Ultimate71

4.2．Shao Yong's Redefinition of the Supreme Ultimate：The Mind as the Supreme Ultimate77

4.2.1．The Innate Theory （Xiantian yixue）77

4.2.1.1．Diagrams of the Sequence of the Eight Trigrams and Sixty-four Hexagrams78

4.2.1.2．The Manifestation of the All Things82

4.2.2．The Eight Trigrams and Sixty-four Hexagrams Directional Position Diagrams（bagua he liushisi gua fangweitu）86

4.2.3．The Mind as the Supreme Ultimate91

4.2.3.1．The Concept of One,Spirit and Images92

4.2.3.2．The Concept of Numerals and Principle95

4.2.3.3．The Concept of Principle and Mind97

4.2.3.4．“One Mind”and the Supreme Ultimate98

4.2.3.5．The Concept of“the Innate Theory is the Theory of Mind”102

4.3．The Acquired Theory105

Conclusion107

Chapter Five：A Survey of Existing Research on the Subject109

5.1．Was Shao Yong influenced by Mencius'Concept of“All Things are Complete within Me”?110

5.2．Was Shao Yong influenced by Confucius'Concept of“Intrinsic Nature of Mind”114

5.3．Was Shao Yong influenced by the Confucian Concept of“Investigation of Things（gewu）and Extension of Knowledge（zhizhi）”116

5.4．Was Shao Yong Influenced by Philosophical and Religious Daoism?119

Conclusion130

Chapter Six：The Concept of“Realizing the Mind and Seeing Self-Nature”and Its Influence on Shao Yong's Redefinition of the Supreme Ultimate132

6.1．Huineng's Concept of“Realizing the Mind and Seeing Self-Nature”132

6.1.1．An Analysis of Sources133

6.1.2．“Buddha-Nature”and“praj？ā”144

6.1.3．Self-nature148

6.1.4．Realizing the Mind and Seeing Self-Nature（shixin jianxing）150

6.1.5．“Sudden-Enlightenment”Path of“No-Thought”154

6.2．The Influence of Huineng upon Shao Yong's Redefinition of the Supreme Ultimate158

6.2.1．Buddha-Nature as Self-nature in Mind and Mind as the Supreme Ultimate158

6.2.2．Self-Cultivation Pointing Directly at the Mind161

6.2.3．Orientation towards Humanism164

6.2.4．Merging of Worldly Dharma and Transmundane Dharma164

Conclusion166

Chapter Seven：Diagrams and Pictorial Schemes for the Concept of“Realizing the Mind and Seeing Self-Nature”and its Influence on Shao Yong175

7.1．Zongmi's Chan Diagrams and Pictorial Schemes175

7.1.1．Zongmi and His Works176

7.1.2．Chan Hermeneutical Diagram Indicating the Mind of Sentient Beings178

7.1.3．The Relationship among Mind,the Supreme Ultimate and Alayavij？āna182

7.2．Linji Chan's Concept of“Four Discernments of Person and Object”（siliaojian）185

7.3．The Caodong Chan Concept of Jeweled Mirror Samādhi（baojing san mei宝镜三昧）188

7.3.1．Caoshan Benji，Dongshan Liangjia and Huihong Kuanfan189

7.3.2．Jeweled Mirror Samādhi（baojing sanmei）190

7.3.3．The Influence of Jeweled Mirror Samādhi on Shao Yong's Redefinition of the Supreme Ultimate194

7.3.4．Venerable Taixu's（1890-1947）Scholarship200

Conclusion206

Chapter Eight：Chan Buddhism's Influence upon the Lineage of the Supreme Ultimate207

8.1．The Issue of Whether the Lineage of the Supreme Ultimate Began with Chen Tuan（906-1032）208

8.2．The Issue of Whether the Supreme Ultimate Lineage can be Traced Back to Mayi Daozhe215

8.2.1．The Existing Scholarship on the Subject215

8.2.2．The Credibility of Zhu Xi's Point of View217

8.2.3．The Reliability of Chao Gongwu's Account of the Supreme Ultimate Lineage in A Record of Junzhai Studies（Junzhai dushu zhi）219

8.2.4．Mayi Daozhe and His Relationship with Chen Tuan as Evidence for Chan Buddhist Influence220

8.3．The Issue as to whether the Supreme Ultimate Lineage can be Traced Back to Chan Masters Guoyi（714-792）and Shouya（Early Northern Song Dynasty,Date Unknown）225

8.3.1．The Supreme Ultimate Lineage as Recorded in A Collection of Direct Approaches for Returning to the Source（Guiyuan zhizhiji）225

8.3.2．The Overlooked Source：the Lineage of the Supreme Ultimate as Described in the Records of Helin Temple（Helinsi zhi鹤林寺志）229

Conclusion236

Chapter Nine：Conclusion241

Appendix A The Lineage of Chinese Chan Buddhism247

Appendix B Collected Diagrams253

Appendix C List of Chinese Characters257

Bibliography278

Index320