錢謙益的佛教生涯與理念

錢謙益 ( 1582～1664 ) 在史學、文學、經學士的成就，以及他在反清復明運動中所扮演的角色，一直是史學家們所關注的重點。但是，他文集中 (《牧齋初學集》、《有學集》及《牧齋有學集補集》) 大批相關明末清初的佛教史料卻較少受到同等的重視，這些佛教史料背後所顯示的意義以及他個人在明末清初佛教史上的地位是筆者在本篇文章中所著重的。本文試圖以這些史料為主，架構出一些有相關明末清初佛教界較有意思的問題：(一)、繼明末萬曆三大師 ( 雲棲株宏 1535～1615；紫柏真可 1543～l603；憨山德清 1546～1623 ) 所提倡的佛教經世思想及儒釋調合論之餘，身為佛教居士的錢謙益如何落實明末尊宿所強調的佛教經世思想？所謂佛教經世思想的內容是什麼？如何將此思想其體地付諸行動？而他的經世思想如何面對明亡以後的現實世界？(二)、從明末學術發展的背景來看，明末學者在陽明學之影響之下，在思想上多多少少具有儒釋調和論的色彩，錢謙益在務實派東林黨的聲望頗高，他如何將儒家現世價值與佛教的宇宙觀連貫成一個完整的系統？在以上二個問題的牽引下，本文分二大部分來談錢謙益的佛教生涯與其佛教思想：第一部分：我們知道錢謙益的交遊極為廣闊，對明末清初佛教界的交往情形也是相當多元化，在這一部分筆者將錢謙益的佛教生涯作一概略的分類，分別是：與明末尊宿們；與華嚴講師們；與傳統禪宗宗師們三個部分。在這部分可以較為清楚地意識到繼萬曆三大師之後江南地區佛教界的情形為何，以及在這樣環境與錢謙益佛教理念、事業之間的互動關係。第二部分：在錢謙益所提倡的佛教理念及幾項重要的佛教事業之中，可以看出他個人對佛教「經世」這一層面的堅持與肯定，並且將其一生奉獻在經世致用的佛教理念之中。面對當時的佛教環境，錢謙益第一個要打擊的便是虛偽狂亂的禪魔。他在這方面極為用心，並自稱自己是吳越間之第一個不畏人情、不懼強勢的護法者。在這一個中心原則之下，他所提倡的「反經」、「明教」，便成為他積極又具體的佛教事業。基本上，錢謙益的這些觀念是受到他個人早期的經歷，尤其是他的老師管東淇與明末尊宿的影響。同時，錢謙益也將佛教經世的觀念實踐於中國的政治倫理之中，從這芳面可以看出當時仕宜的士大夫們對「忠君」與「佛性」二個絕對的價值的融合。尤其在明亡以後，這種政治價值與宗教價值的統一觀念更積極地轉化成為反清復明的動力，反而將投身於復明運動這一舉止看作是一種宗教上的自我完成與超越。

關鍵字

錢謙益；明末清初；佛教；居士佛教

並列摘要

Historians have paid attention to the literary achievements of the Buddhist lay devotee Ch'ien Ch'ien-i (1582~1664). His writings also contain, however, important but little known information on the late Ming period. The significance of these Buddhist materials and the position of Ch'ien Ch'ien-i in Buddhist history in the late Ming period are the main questions raised in this essay. More specifically, this essay attempts to explore the significance of Ch'ien Ch'ien-i's writings for changes in Buddhist thought from ＂practical learning＂ (ching shih 經世) late in the Ming period to something much closer to what I describe as practical action of early in the Ch'ing period. ＂Practical learning＂ was promoted by the three eminent masters (san-ta shih 三大師): Yun-ch'i Chu-hung [雲棲祩宏], Han-shan Te-ch'ing [憨山德清], Chin-po Chen-k'o [紫柏真可]). While accepting ＂practical learning,＂ Ch'ien Ch'ien-i attempted to push Buddhist thought one step further into practical action. This essay discusses Ch'ien Ch'ien-i's activist Buddhism in two parts. The first part considers the friends of Ch'ien Ch'ien-i, including the three eminent monks as well as the masters of the Hua-yen and Ch'an schools. The second part discusses Ch'ien Ch'ien-i's thoughts on Buddhism, and especially on the linkages of his thoughts on practical learning with his popular writings in support of practical action in three areas: (1) improving the quality of scriptural research in Buddhism; (2) attacking the misguidance of Ch'an practices; and (3) participating in the political movement to combine Confucian values with Buddhist belief.