晚明清初天台宗幽溪法脈受汰系的傳承

元、明二代佛教沉寂許久，少有高僧出現，直至明末各宗派才紛紛出現面貌不一的復興運動。天台宗方面，以幽溪傳燈領銜，於浙江一帶所帶動的影響最為重要，具代表性。學界對此研究分成兩類：一者著重於幽溪本身的思想，一類則專注於此一法系佈教的過程，本文側重於後者。過去已知幽溪是百松真覺的法嗣，傳有弟子桐溪雪松，以及再傳的三系法脈。此三系中的「受汰系」人們所知相對有限。本文在前人研究的基礎上，透過方志、寺志的記載，對此系僧人之傳承發展進行重新考察，兼而討論明清天台宗於地方上的經營情況與其影響力。文章分兩大部分：第一部分詳細闡述受汰法師的生平，聚焦於其事業與人際網絡，緊接著論述受汰師徒進入鹽官安國寺後的佈教策略，從三個面向切入：一、祖師的繼承；二、清規學處的延續；三、僧俗二眾共同成辦的事業。藉由呈現學修背景不同的僧人在同一場域生活的情形，取代過去僅由祖師著作討論義理的方式。第二部分則完整交代受汰系僧人發展的情況，並試著解釋到了清代初年未再見到法嗣的原因。研究成果指出：受汰法師後代的經營仍是有跡可尋的。從其發展脈絡可看到，由於受汰所處的安國寺並非全由自己宗派所經營，而原先居住該寺院的僧人見解、習慣又有所不同，故於傳教策略上勢必更加細心。到了受汰的法嗣雖然擁有自主經營空間，卻面臨後繼無人的困局。筆者以為高僧出世與擁有自主佈教場域的搭配固然最好，然從長久經營的角度來看，尤以僧才培育為首要；身處百廢待興的晚明寺院，對天台僧而言力圖在二者之間取得平衡，或許是其重要的關懷。

關鍵字

明清佛教；幽溪傳燈；松溪受汰；安國寺；惠力寺

並列摘要

The progress of Buddhism was stagnated in Yuen and Ming dynasties, as there were not many eminent masters emerging until late Ming. In late Ming, for Tientai school, the revival led by Youxi Chuandeng 幽溪傳燈is most influential and significant. There are two types of related studies, as one focuses on the thoughts of Youxi Chuandeng, and the other on the spread of the lineage. This paper stresses the latter. It's known that Youxi is the heir of Baisong Zhenjue百松真覺and has Tongxi Xuesong桐溪雪松as dharma heir, followed by three branches. Among the three, little was known about the Shoutai受汰branch. On the basis of the previous research, this article investigates the monastic transmission in Shoutai branch to figure out domestic developments and influences of Tientai school in Ming and Qing dynasties. There two major parts in this article. First, the author elaborates the life of Master Shoutai, focusing on his social network and career accomplishment. Then the author discusses the propagational strategies of the master and his disciples. In the second part, the author portraits the monks in the Shoutai branch and infers the reason why no more successive dharma heirs in early Qing. The research finding points out that the follow-up operation of Master Shoutai's disciples was tractable. We can see from its developmental progress that they took rather subtle propagational strategies as the temple Master Shoutai resided was not administrated by their own lineage and the original residential monks carried different perspectives and customs. Later when his heir finally obtained the power temple administration, however, they found no outstanding monks for succession. According to this, the author concluded that the talent development of monks stands more important role than the material conditions. As for Tientai monastics in late Ming period, to balance out between the education of monk and striving for the space was probably their most important concern.