清初仁山����震對三峰派禪教論述之傳承與實踐

目前學界就臨濟宗三峰派之研究較多聚焦於創建者漢月法藏（1573-1635）的禪學思想，或由外部關係探究臨濟宗金粟、三峰兩派間的「密漢之諍」。本文嘗試討論三峰派內部對自宗禪學思想的建構形塑，以三峰派仁山��震（1631-1697）的禪教論述為研究對象，於清初臨濟宗三峰派的時空脈絡中，探究其主張在三峰派禪學思想體系的定位與意義。筆者曾為文分析仁山��震《金剛三昧經通宗記》的主要觀念思想，梳理其以「∴」表述由「說通」引導至「宗通」，進而徹證自性的禪教論述（參見《中華佛學研究》第19期，2018年12月），該文以經典義理分析仁山��震的禪學思想及論述方式；本文則以文獻考察與思想分析為方法，聚焦經論以外的敘事文獻如方志、僧傳、語錄、塔銘、碑記、文集等，於清初佛教脈絡與儒、釋交涉歷史中，梳理三峰派第二代剖石弘璧（1599-1670）、第三代仁山��震一脈的禪風，探討仁山��震透過經典詮解來倡議「禪教相印」的時空脈絡因素，及其在清初臨濟宗三峰派禪學思想的定位與意義。本文提出三點論述：第一，仁山��震禪風傳承自漢月法藏，以「高峰印心、覺範印法」所建構「心、法不二」與「禪、教相印」之三峰家風。第二，仁山��震在棒喝宗風中有經教方便，尤重對華嚴、法華思想之調和，源自其師剖石弘璧以《法華經》、《華嚴經》教化禪眾之傳承。第三，仁山��震透過《金剛三昧經通宗記》以法印心、融通禪教，巧妙結合經教思想與禪宗公案、祖師語錄，不同於漢月法藏提語《智證傳》先「禪」後「教」，對經教較為疏離之態度，仁山��震看重經教方便，深研教典，以法印心而融通禪教。三峰派於晚明清初歷經三代的銳意發展而龍象輩出、人才濟濟，第三代如仁山��震、晦山戒顯（1610-1672）等，已形塑頗具宗門特色的禪學思想與鍛鍊手段。可惜剖石弘璧、仁山��震的鄧山一脈，所著《三峰燈史》、《法苑獻徵錄》等禪學典籍均已佚失，本文嘗試透過藏外的敘事文獻梳理仁山��震的禪教論述與實踐，使三峰派鄧山一脈深研教典、融本末之禪學思想與鍛鍊手段得以再現光彩。

關鍵字

仁山��震（寂震）；剖石弘璧；臨濟宗三峰派；禪教一致；清初

並列摘要

Topics of research on Sanfeng Sect of Linji School 臨濟宗三峰派 were mostly regarding the founder Hanyue Fazang's 漢月法藏 (1573-1635) conception of chan and the controversies between Sanfeng Sect and Ginsu Sect 金粟派. This article will try to explore thoughts of chan developed by the second and third generations of Sanfeng Sect in Dengwei Mountain 鄧尉山. In a previous-study, Master Renshan Jizhen's 仁山��震 (1631-1697, hereinafter ＂Jizhen＂) thoughts was discussed in ＂A Scripture-based Orientation Consonant with Beating and Shouting of Linji School-Preliminary Analysis of Master Jizhen's Commentary on Jingan Sanmei Sutra.＂ (see JCBS 19, 2018.12) In furtherance, this paper focuses on Master Jizhen's argumentation about consonance of chan and scripture, and its significance and position within context of Sanfeng Sect in early Qing. Other than scriptures in Tripitaka, this paper investigates literature and historical documents, such as records of temples and corpus of literati, respecting Master Jizhen and his teacher Master Poshi Honbi 剖石弘璧 (1599-1670). By situating Master Jizhen's practice on consonance of chan and scripture within context of Sanfeng Sect in Early Qing, this paper lays focus on three arguments: (a) Master Jizhen's teaching of meditation, utilizing both scripture-based and beating-and shouting approaches, inherited Hanyue Fazang's thought which was distinct form stereotypical identification of ＂solely beating -and-shouting approach＂ in some Linji tradition. (b) One of his diverse training approaches putting emphasis on scriptures was derived from his teacher Master Poshi Honbi who taught them doctrine of Fahwa Sutra 法華經and Hwayen Sutra 華嚴經. (c) Comparing to Hanyue-Fazan's teaching style with the highest priority of Chan and a low priority of scripture, Master Jizhen put emphasis on both chan and cripture-based teachings. His argumentation signified a three-step mechanism for chan practitioners, which starts with text-based teachings and moves to beating-and-shouting approach then ends up with consonance of chan and scripture, in order for guiding literati-students.