明遺民熊開元由儒歸佛之研究

A Research on the Ming loyalist Hsiung Kai-yuan by the Confucian become monks

盧秀華(Lu Hsiu Hua)

指導教授 ： 張秀蓉 ； 汪榮祖

國立中正大學/文學院/歷史學系/博士(2014年)

摘要

摘 要
明清轉接期是一個由破邁向立的大變局，舉凡政治、社會、甚至民心、思想皆處在變動之中，個人的出處、抉擇無不受此影響，面對此一變局，如何選擇對自己最有利且適性的方向，以應此一世變，成為當時知識分子最重要的課題。
明遺民熊開元（1599-1676）前半生當官，推動復社成立，為實踐儒家內聖外王之道，不斷對主政者提建言，見首輔周延儒納賄賣官，朝政敗壞，遂糾周延儒，結果被下詔獄並廷杖一百，直聲震天下。南明隆武朝亡，熊開元逃禪避仕，遊走於南明治區，期待永曆政權能反清復明。至順治七年冬，熊開元見明清戰局急轉直下，永曆政權幾近瓦解，復明無望，遂返回到中土，隱於廬山，真心向佛。因順治欲知明末忠臣熊開元的下落，使熊開元入關報歸，即被朝廷盯上，將其行止往上通報，其行蹤由是傳開，臨濟宗、曹洞宗諸尊宿皆向他招手，熊開元遂下廬山，尋漢月法藏法嗣繼起弘儲為師，因而涉入清初的天童派諍。
熊開元真心歸佛後，因行佛門禮法，過孝陵不拜而被儒者批判，指僧其心之過。儒者認為士人不得已而逃於禪，不必真的成為僧人，因而以儒家禮法來要求已出家的熊開元。熊開元出世為住持，不上堂，免去拈香祝當今皇帝聖壽的儀式。但儒者不懂佛門儀軌，以為住持出世上堂，得拈香祝聖壽，因而嚴厲批判士大夫逃禪又出世上堂者。儒者之所以批判熊開元，乃因儒者恐士人為避難而逃入佛門，最後成為佛門中人，使儒門人才大量流失；而士大夫逃禪有指標作用，熊開元因忠直受杖享有盛名，故成為儒者批判的對象。
熊開元出家之初便發誓為苦行僧，以體驗身貧道不貧的感受，結果其所接之寺院多為經濟困難者，且受清初奏銷案影響，士紳減少對寺院布施，熊開元苦於寺院糧食短缺。然因江南通海案發，清廷破獲多起僧人從事反清復明活動，遂嚴令地方各級官員注意僧、道動向，寺院是否隱藏反清奸細；結果地方文武官員輪番上寺院參訪，假藉問道，實行偵察。又因文武官員對寺院不吝布施，進而解決寺院糧食不足問題。
從熊開元由儒歸佛的歷程，可知世變對個人的影響，出處抉擇自有其道理，而禍福則一時難斷定。熊開元出家是自利、利他的行為，自利是大慈，利他是大悲，大慈大悲乃是菩薩道。熊開元前半生當官，念茲在茲於實踐儒家內聖外王之道，因明清轉接期的變局，使他由悦禪的宰官居士，改以出家度眾生為職志，最後成為臨濟宗三十三世傳人，出世領眾，為僧俗說法。即熊開元由實踐經世濟民之道，改行菩薩道度化眾生，兩者皆是利他行為，故對他而言，儒佛是一致的；而與遺民相較，他當寺院住持的社會功能確實勝於隱而不出的遺民。
熊開元一生的歷程實受明清轉接期的變局影響，是世變促成他改變，去體驗另一種人生旅程。
關鍵字：復社、熊姜之獄、明清轉接期、明遺民、士人逃禪、臨濟宗、天童派諍

關鍵字

臨濟宗 ； 士人逃禪 ； 明遺民 ； 明清轉接期 ； 熊姜之獄 ； 復社 ； 天童派諍

並列摘要

A Research on the Ming loyalist Hsiung Kai-yuan by the Confucian become monks

Abstract

In first half of Hsiung Kai-yuan’s life, he promoted the Fu She to be established. After, he was framed to be sent to prison because he exposed the Grand Secretary Zhou Yan-rus, who broke the law. Although he almost lost his life, he won a reputation.
In the Ming-Qing transition, Hsiung Kai-yuan didn’t want to continue to be an official. He abandoned to be a Confucian and decided to become a monk. However, Hsiung was criticized by another Confucians because they considered that he didn’t observe the rule of Confucianism any more that was kind of betraying behavior. On the other hand, Confucians didn’t really understand the rule of Buddhism they thought if literati wanted to escape the trouble times, they were not necessary to become a monk. Actually, Confucians were worried about too many literati becoming the monks in order to take refuges and led to decrease Confucians’ quantities. Thus, they focused on Hsiung and criticized him because he had a great reputation to impact on literati who would like to be monk instead of being Confucian.
After Hsiung becoming a monk, he got into trouble about argument between Tiantong sect of Rinzai Zen and Sanfeng sect. He was blamed for impolite to high-level monk of Tiantong sect. Despite Hsiung had been a monk, he often revealed imposing manner like an official led to the other monks dislike him.
Being an official was Hsiung’s personal ideal of realizing salvation concept of Confucianism and being a monk was for the purpose of helping more people in the trouble time rather than in order to pursue the fame and profit. Moreover, being an official and a monk was his dream at that time and he both realized them.
All of experience in Hsiung's time was impacted by the Ming-Qing transition. He changed himself to be a monk because of transition and promoted him to experience another journey of life.

Keyword:
Hsiung Kai-yuan, the Ming-Qing transition, Fu she, the Ming loyalist, Rinzai Zen, Tiantong sect, Zen Buddhism

並列關鍵字

Rinzai Zen ； the Ming loyalist ； Fu she ； the Ming-Qing transition ； Hsiung Kai-yuan ； Tiantong sect ； Zen Buddhism

參考文獻

夏瑰琦點校，徐昌治編，《聖朝破邪集》，香港：建道神學院，1996。

小野和子，《明季党社考－東林党と復社》，京都：同朋舍出版社，1996。

杜繼文、魏道儒，《中國禪宗通史》，南京：江蘇古籍出版社，2009。

釋見一，《漢月法藏之禪法研究》，台北：法鼓文化出版社，2000。

林麗月，〈明末東林派的幾個政治觀念〉，《國立臺灣師範大學歷史學報》，第十一期（1983），頁21-42。