戰後臺韓佛教之現代化比較: 以聖嚴與吞虛法師為例

當代韓國唯一的僧團宗派「大韓佛教曹溪宗」，其繼承臨濟宗，以華嚴思想為中心。當今曹溪宗第四教區的本寺為月精寺，共管理六十多間末寺與八間庵廟。月精寺的本山五臺山，即為文殊華嚴信仰的亞洲中心。於高麗時期，知訥禪師 (1158-1210)所推廣的「禪教一致」(公案禪與華嚴禪之融攝)運動，其影響至當代月精寺釋吞虛(1913-1983)的「禪教一致」與「宗派統一運動」。釋吞虛歷經日本殖民強迫韓國佛教「帶妻僧團」、「比丘僧團分裂」的政策，繼而用禪教一致與宗派統一性的理念，來推動僧團淨化運動，因此釋吞虛的禪教一致以朝鮮僧團教育現代化為基礎，包含1956年建立五臺山修道院、三本寺修練所等。此外，釋吞虛更以「定慧等持」與三教會通，以及「懸吐譯解」的事業，提昇曹溪宗僧伽大學的課程與品質。如同韓國，戰後臺灣佛教界也和韓國一樣，同時進行「去日本化」和恢復獨身僧團，並於1950年代開始傳戒和提升僧伽教育。當中，建立中華佛研所、法鼓山的釋聖嚴(1931-2009)，是以「禪教融攝」推動漢傳佛教禪法的著名典範。釋聖嚴具有日本立正大學博士學位，專研明末蕅益智旭大師(1599-1655)的天台思想，將其教觀的植根建於《法華經》與天台學。從1979年開始，釋聖嚴奔波台美教導禪修，1989年成立法鼓山僧團，2005年立宗「中華禪法鼓宗」。法鼓山的禪宗家風以及國際化，均奠基於禪教融攝，其思想融合天台、華嚴、禪宗及淨土法門，而且承繼臨濟與曹洞兩大禪宗法脈，重整禪法次第。曾經受日本殖民統治的韓國與臺灣，在戰後均分別以「禪教一致」的觀念來進行其僧伽教育改革及現代化，本文將介紹比較月精寺釋吞虛和法鼓山釋聖嚴的禪教融攝理念與方式，以此進一步探討後殖民時期，東亞禪僧以禪教恢復傳統和推廣禪修的動機和形式。

關鍵字

禪教一致；後殖民時期；法鼓山；韓國佛教；僧團教育

並列摘要

The only Sangha sect in contemporary South Korea is the “Jo-Gye order,” which inherits the Rinzai school and focuses on Huayan thought. The main temple in the fourth parish of the Jo-Gye order is Wol-Jeong temple, which manages more than 60 branches and 8 small branches. The main mountain of Wol-Jeong temple is “Wutai Mountain,” which is the Asian center of Manjushri and Huayan faith. During the Goryeo period, “the fundamental congruence of the meditative and doctrinal approaches(禪教一致)”and “integration of the Koan Zen and Huayan Zen” were promoted by Zen Master Či-Nul(1158-1210). This thought directly influenced the contemporary Korean Zen monk Tan-Heo(1913-1983) in Wol-Jeong temple. He emphasized “the fundamental congruence of the meditative and doctrinal approaches” and “sect unification movement.” Because Master Tan-Heo went through the Japanese colonial policy of forcing Korean Monks to marry and splitting the Bhikkhu lineage, he used the concept of unity between Zen and doctrinal approaches to promote the Sangha purification movement. Tan-Heo’s theory of Hoitong(會通) is based on the modernization of the Korean monks' education, including the establishment of Wutai Mountain Monastery and Sam-bon Monastery in 1956. In addition, Tan-Heo improved the courses and quality of Jo-Gye Sangha University with “equal cultivation on Meditation and Wisdom,” “Interpenetration of the Three Teachings,” and “Hyunto(懸吐) Interpretation.” Similar to South Korea, the Buddhist community in Taiwan carried out their own version of “de-Japaneseization” and restoration of their Bhikkhu lineage after World War II. The community also rebuilt the traditions of precept transmission and promoted Sangha education in the 1950s. Zen Master Sheng-Yen(1931-2009), who established Chung-Hwa Institute of Buddhist Studies and Dharma Drum Mountain, is a famous example of the promotion of the Zen of Chinese Buddhism by “the integration of Zen and Doctrinal approaches.” Master Sheng-Yen obtained a Ph.D. from Risho University in Japan, specializing in the late Ming Dynasty Tiantai thoughts of Master Ou-Yi Zhi- Xu(1599-1655), and rooted his teaching concepts in the Lotus Sutra and Tiantai Studies. Beginning in 1979, Master Sheng-Yen moved to Taiwan and the United States to teach meditation. In 1989, he established the Dharma Drum Mountain Sangha, and he established the Dharma Drum Lineage of Chan Buddhism in 2005. His Zen Teaching style and internationalization of Chan Buddhism are based on the fundamental congruence of the meditative and doctrinal approaches(禪教一致). His ideas integrate Tiantai, Huayan, Zen and Pure Land thought and inherit the two major Zen traditions of Rinzai and Soto, reorganizing the guiding Instructions for the Study of Chan. After Japanese colonial rule, both South Korea and Taiwan used the concept of unity between Zen and doctrinal approaches to reform and modernize their Sanghas' education. This article will compare the integration theory and the methods used by Wol-Jeong Temple’s Tan-Heo and Dharma Drum Mountain’s Sheng-Yen in order to further explore how East Asian Zen monks used Zen and education to restore traditions and revive doctrinal motivations and forms of meditation in the post-colonial era.