蕅益智旭死亡書寫研究

A Study on Quyi Zhixu's Death Writing

鍾媄媜 (釋証煜)(Mei-chen Chung)

指導教授 ： 蔡榮婷

國立中正大學/文學院/中國文學系/博士(2016年)

摘要

摘 要

本論文旨在探究明末清初極具影響力且解行並重的僧人蕅益智旭 (1599-1655)的死亡書寫。有別於當今學者多著重於蕅益智旭的義理思想研究，本論文欲藉由《靈峰宗論》以及蕅益智旭隨見隨聞隨錄的《見聞錄》深入探討佛教淨土大師蕅益智旭如何書寫他所崇敬之聖賢祖師和同參道友以及一般俗人的死亡歷程，以了解在真實修行中的蕅益智旭及其身邊的道友是如何看待及面對死亡。欲達此目的，本論文以黃敬家教授所提之僧傳結構為參考，輔以黃啟江教授之往生傳分析結構，並加入蔡榮婷教授的死亡書寫架構以及與這些書寫有關之佛教議題，如念佛往生及因果報應等等，以死亡書寫的來源、死亡書寫內容與架構、死亡書寫的宗教實踐意義三大面向來探討蕅益智旭的各類死亡書寫，最後再以單章綜論由宗教實踐的角度探索蕅益智旭各種死亡書寫的意義。

研究成果如下：一是蕅益智旭的死亡書寫強調傳主的日常行持、戒律、佛教的教法。第二，對聖賢的死亡書寫，蕅益智旭雖然沿用《佛祖統紀》及《八十八祖道影傳贊》的內容，但也有所刪略。不過，他不曾更改傳主死亡歷程或轉生之處。最後，由這些揀擇可看出他所重視的佛教行持為何。第三，蕅益智旭往生傳記的死亡書寫揭顯他對往生彌陀淨土必備三條件—信、願、行的重視。此外，這類書寫內容皆含有多個與彌陀淨土有關之字詞。又，傳主多為智旭熟識之僧人或居士之妻子。第四，除了以上兩類特別的死亡書寫，《靈峰宗論》還有其他各文類亦含有死亡書寫。這些書寫以孝道的重視和不同的喪葬儀式揭顯以蕅益智旭為中心的明末佛教者對佛教行持的看法。第五，蕅益智旭亦以《見聞錄》一書記錄一般人的死亡歷程。由蕅益智旭描述傳主死亡的字詞分析，將所有書寫分為「善逝」和「非善逝」兩類。又，對比後世同則故事的書寫，發現蕅益智旭與後人認定的往生西方淨土的必要條件並不相同。另外，蕅益智旭在此類書寫中所呈現之因果輪迴報應觀不同於中國民間所流行之因果論。最後，將以上所有死亡書寫加以比較並綜合探討，由宗教實踐的面向，以各類書寫的傳主、蕅益智旭死亡書寫的特色、明末佛教行者看待死亡的視角三大項，解析蕅益智旭死亡書寫的意義。

關鍵字

蕅益智旭 ； 《見聞錄》 ； 往生 ； 死亡書寫 ； 《靈峰宗論》

並列摘要

Abstract

This dissertation examines the death writing of an influential Chinese Buddhist monk named Quyi Zhixu (1599-1655) who lived in the late Ming (1368-1644) and early Qing (1644-1911) dynasties and emphasized both Buddhism theory and application. Through a close analysis of his death writing in Ling Feng Zong Lun (《靈峰宗論》) and Jiang Wen Lu (《見聞錄》) , the death pocesses of the saints, his teachers he revered as well as those of his peers and normal people are found, and their attitudes and treatments towards death are detected, and more, the religious practices concealed in these writings are unfolded. The results are as follows.

First, in Quyi’s writings about death, he emphasizes more on the main characters’ daily practices, disciplines and Buddhism teachings. Secondly, as for his writing about the death of the saints, he might follow the previous writings, but he takes out some contents and keeps those he cherishes. Even so, he never replaces the contents of the previous writings with others.

Thirdly, cocnerning Quyi’s death writings about rebirth in Amitābha’s Pure Land, his writings, unlike the following ones, include the three necessary conditions for those wish to gain rebirth in rebirth in Amitābha’s Pure Land, faith, vows and practice; in addition, different words related to Amitābha’s Pure Land are used in the same writing. And the most important is that most of the characters in these writigns are Quyi’s friends, including monks and female layers. Fourthly, except for the above two special kinds of writings, more other people’s death are writted in Ling Feng Zong Lun (《靈峰宗論》) . In these writings, the emphasis of filial piety as well as different kinds of funeral and burial reveal the customs and concepts concealed in the Buddhist practices followed by Quyi and his friends.

Fifthly, Quyi’s death writings about normal people in Jiang Wen Lu (《見聞錄》) are explored. Two kinds of death, “good death” and “tragic death,” are classified according to the different terms used in these stories. Also, the necessary conditions of rethirth in Amitābha’s Pure Land and karmic retribution are discussed. At last, with all the above death wriitngs are compared, the characeters and the distingulish features of Quyi’s death writings as well as how the Buddhists in the the late Ming dynasty treat death are explored.

並列關鍵字

Rebirth in Amitābha’s Pure Land ； Quyi Zhixu ； Ling Feng Zong Lun ； Jiang Wen Lu ； Death Writing

參考文獻

彌陀淨土教門之軌轍》，臺北：商周出版、城邦文化事業股份有限公司，2009年9月初版。

傅偉勳著，《死亡的尊嚴與生命的尊嚴》，臺北：正中書局，1993年初版，2001年八刷。

--，《五百菩薩走江湖―禪宗祖庭探源，臺北：法鼓文化事業股份有限公司，2003年10月初版一刷，2012年4月初版四刷。

--著，釋會靖譯，《明末中國佛教之研究》，臺北：法鼓文化事業股份有限公司，2009年12月初版一刷。

--著，《聖嚴法師教淨土法門》，臺北：法鼓文化事業股份有限公司，2010年2月初版一刷，2012年1月初版五刷。