清初三峰派仁山𧧌震研究──活用印心與印法以重構臨濟宗

本文以清初臨濟宗三峰派第三代仁山𧧌震（1631-1697；以下稱「𧧌震」）為研究對象。目前學界就三峰派之研究較多關注晚明漢月法藏（1573-1635）之思想，及其與天童派密雲圓悟（1567-1642）間之論諍，本文擬以𧧌震為切入點將視角延伸至清初。𧧌震為清初禪僧、詩僧、遺民僧，在強調直指人心、不立文字的臨濟宗脈絡下，他以12卷《金剛三昧經通宗記》會教通宗以印心，並撰作7部103卷燈錄史籍，成為康熙時期引領宗派著作的關鍵人物，其著作《三峰燈史》、《仁山和尚寶華語錄》於清代中期仍受知識圈討論，江北刻經處於民國25年更重印其所集《大般若懺法》。本文藉由梳理𧧌震的禪學思想、特色與意義，進一步探究他所論述的禪學思想體系對天童派與三峰派間論諍之回應，分析有無不同於晚明之轉變？與康熙年間叢林風向轉變有何關聯？是否提供分析臨濟宗文字觀的新視角？能否重現現被學界忽略的剖石弘璧（1599-1670）鄧山傳承？本文以文獻研究、思想史研究為方法，以《金剛三昧經通宗記》及藏外文獻，包括《華頂和尚山堂舊稿》與新發現之《仁山和尚寶華語錄》、《華頂和尚語要》、《大般若懺法》、《仁叟禪師華頂別集》、《仁叟和尚語錄》等𧧌震著作為主要材料，輔以寺志與文人文集等，考據、解讀、闡釋𧧌震著作，並置入清初三峰派、禪宗與清廷互動脈絡中探究𧧌震的思想與意義，從而回應學界之清初禪學衰落論。本文提出如下發現與論述：1. 首次提出𧧌震生平、人際關係網絡、著述資料之具體考證。2. 釐清剖石弘璧、𧧌震之鄧山傳承思想特色——直指與方便雙放雙收、善用文字經教方便。3. 𧧌震以完整論述為三峰派建構「無文字處立文字，無言論處立言論」、「無漸次中作漸次」之禪學思想體系，對於因晚明禪教淨律融通思潮而致清初禪門籠統含混之弊病，有其矯正之意義。4. 於禪宗不立文字與不離文字之思想史脈絡，將文字禪討論從慧洪覺範、紫柏真可、漢月法藏延伸至清初𧧌震。5. 𧧌震以多元動態視角、融通活用的禪學體系，將三峰派與臨濟宗正統接軌，並回應天童派的批判、轉化天童派以棒喝為臨濟宗單一特色之刻板印象，從而重構臨濟宗之思想特色。

關鍵字

仁山𧧌震(寂震) ；禪門鍛鍊；文字禪；金剛三昧經通宗記；逃禪遺民；三峰派；臨濟宗；漢月法藏

並列摘要

Disputes between Sanfeng Sect三峰派and Tiantong Sect天童派 regarding Chan masters’ attitudes on “principles and essentials of chan 綱宗” or “scripture-teaching教” have drawn attention of scholars; however, most discussions are focused on controversies between Hanyue Fazang漢月法藏 (1573-1635) and Miyun Yuanwu密雲圓悟 (1567-1642) in late Ming dynasty. How did Masters of Sanfeng Sect deal with these disagreements in early Qing dynasty? Did they change attitudes on words and texts when they claimed inherited from both Hanyue Fazang and Miyun Yuanwu? This paper tries to clarify thoughts of Renshan Jizhen 仁山𧧌震 (1631-1697, hereinafter “Jizhen”), the third generation of Sanfeng Sec, by analyzing his works including Commentary on Jingan Sanmei Sutra, i.e., “Jin-Gang-San-Mei-Jing-Tong-Zong-Ji” 《金剛三昧經通宗記》, Mahā-Prajñāpāramitā Repentance, i.e., “Da-Bo-Re-Chan-Fa”《大般若懺法》, collection of poems such as “Hua-Ding-He-Shang-Shan-Tang-Jiou-Gau” 《華頂和尚山堂舊稿》 and “Ren-Sou-Chan-Shih-Hua-Ding-Bie-Ji” 《仁叟禪師華頂別集》, and latest discovered teaching-records such as “Ren-Shan-He-Shang-Bau-Hua-Yu-Lu” 《仁山和尚寶華語錄》, “Ren-Sou-He-Shang-Yu-Lu” 《仁叟和尚語錄》. Other than above-mentioned documents, this paper also reviews records of temples and corpus of literati in relation to Master Jizhen and his teacher Poshi Honbi 剖石弘璧 (1599-1670). Within context of Sanfeng Sect in Early Qing, this paper lays focus on three main arguments: (a) Jizhen’s meditation teachings employed both directly pointing to a person’s mind and skill-in-means方便, including beating-and shouting棒喝, Hua-Tou 話頭, principles of chan and scripture-teaching, (b) Jizhen’s practice of utilizing both inexpressible and expressible approaches was derivative from Huihong Juefan慧洪覺範 (1071-1128), Tzubai Jenke紫柏真可(1543-1604), Hanyue Fazang and Poshi Honbi, (c) In response to criticism from Tiantong Sect, Jizhen asserted inheritance of Linji Lineage and reconstructed Linji School with a dynamic view of transmitting buddha mind and dharma, which was distinct form stereotypical authority of “solely beating-and-shouting approach” asserted by Tiantong Sect.