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  • 學位論文

晚明五臺僧空印鎮澄及其思想研究

A Study on Kongyin Zhencheng: a Master at Mount Wutai in Late Ming China and His Thought

指導教授 : 祝平次

摘要


鎮澄(1547-1617),字空印,別號月川,是晚明五臺山相當重要的一位學僧,著作頗豐。當時的佛教居士錢謙益(1582-1664)曾稱他為「萬曆中五師之一,北方法席最盛」,評價甚高。此前學界的研究主要著眼於兩個方面:其一是他所編纂的《清涼山志》,其二是所著《物不遷正量論》在晚明叢林所引起的思想諍論。然而,除了上述兩部作品之外,經多方考索,晚近筆者尚發現了其他存世著作共十部。本論文即是在這些新發現的文獻基礎上嘗試對於鎮澄及其思想展開進一步的研究。 除緒論及結論兩章以外,本論文正文共分為六章。第二章考論鎮澄的生平、交遊及師弟關係。過往對於鎮澄生平的研究,大都只是依據特定傳記材料略加摘示,從未有對於傳記內容進行考實,乃至批判性研究的成果。本文則是第一次綜合眾多文獻史料,對於鎮澄生平、交遊及師弟關係,進行較為全面且詳盡的梳理,進而從人物關係網絡的角度,釐清鎮澄在晚明佛教發展史上所佔據的位置。第三章則是針對鎮澄相關存世著作,依傳統文獻學的規範,進行考錄。由於其中絕大部分的作品,目前都深藏在各地圖書館,未經學者研究,因此,進行文獻學的基礎考察,是非常有必要的。其次,在第二章中,筆者嘗試透過梳理鎮澄交往的對象,從人際網絡的角度考察鎮澄在晚明佛教發展史上所佔據的位置,在此章中,則企圖以鎮澄相關著作的主題與性質為線索,對於鎮澄在晚明學術圖像中的位置,再提供一個比較概括性的觀察。第四章處理的問題則是鎮澄的歷史形象的接受問題。主要討論的議題有二:第一個議題是延續第二章的討論所衍伸出來的,亦即在憨山德清與龍膺兩人的筆下,鎮澄所呈顯出來的形象,有很大的不同,本文嘗試探討這兩種形象的差異,並對造成差異的成因,提出可能的解釋。第二個議題,則是就宗派歸屬的問題,針對目前學界對於鎮澄最新的基本認識進行檢討,亦即是將鎮澄視為是晚明北方五臺山的華嚴宗僧人,並且下開了清代北方一支相當興旺的華嚴傳承法脈這樣的說法。筆者認為關於此點,還有深化討論的必要性。第五章則是透過研究《物不遷正量論》此部較為學界所熟知的鎮澄著作,嘗試顯題化其學思根本方法。第六、七章則分別以《楞嚴經正觀疏》、《攝大乘論修釋》兩部新出的作品,討論鎮澄對於他宗學說或主張所提出的批判。第六章討論鎮澄對於天台教學「借別名圓」的行位說,以及「性具染惡說」、「無情成佛說」的批評。第七章則是討論鎮澄對於「同處各變」說、「因果俱時」說、「四變句義」說三種相宗學說或主張的批評。 最後,本文的研究希望能對於鎮澄在晚明佛教史,特別是思想史上應有的地位與價值,提供更為深刻的認識與反思。

並列摘要


Zhencheng (1547-1617), with the courtesy name “Kongyin” and “Yuechuan” as his pseudonym, was a prestigious monk of Mount Wutai for his abundant literature in the late Ming Dynasty. Qian Qianyi (1582-1664), a lay Buddhist, gave him a high appraisal and once worshiped him as “one of the Five Master in Wanli calendar years; the most prominent among all Buddhism lecturers in the North.” Concerning Zhencheng’s legacy, contemporary academics mostly concentrate on two of his works: Qingliang shan zhi 清涼山志 and Wu bu qian zhengliang lun 物不遷正量論, edited and wrote by him respectively. The latter caused a stir among academics in the late Ming Dynasty. Notwithstanding these two works, this Author plowed through various sources, archives and eventually has found Zhencheng’s ten other pieces which remained and existed. On the basis of these current finding, this Study aimed to further the academic research about Zhencheng and his great mind. Except for “Introduction” and “Conclusion”, the main body of this Study consisted of six chapters. Chapter 2 was to verify Zhencheng’s background, friendship, and apprenticeship. Previous studies about Zhencheng only briefly summarized these aspects of him based on one or two biographies but never examine, question the accuracy of those biographies, needless to say, there have been no studies with critical analysis. This Study, relying upon numerous historical evidence and literature, is the first research to comprehensively, carefully plow through the verify Zhencheng’s background, friendship, and apprenticeship, and it further contextualized his relationship chart to delineate his status in the academic development of Buddhism. Chapter 3 was based on a traditional methodology of academic review to research Zhencheng’s pieces which remain and exist. Most of which have been archived at different libraries cross China and elsewhere. It explained why it was imperative to conduct a basic but crucial study of academic review. Following the previous chapter to re-orient Zhencheng’s position in the Buddhism history, this chapter was to outline a new picture from a holistic, overall observation regarding Zhencheng’s academic position in the late Ming Dynasty by primarily studying the topics and natures of Zhencheng’s works. Then, Chapter 4 dealt with the issue of the acknowledgment of Zhencheng’s image in general in the history from two categories: first, the disparity between Hanshan Deqing’s and Long Ying’s depiction about his image. By continuing the discussion in Chapter 2, this part further compared these two narratives and explained possible causes for such situation. Second, the controversy over Zhencheng’s school of Buddhism. This section reviewed the recent findings by scholars on Zhencheng, i.e., they regarded Zhencheng as a Huayan Zong monk in Mount Wutai in the late Ming Dynasty who blazed a trail for Huayan school to bloom as well as to be passed on in the North during Qing Dynasty. This Author has amended this statement in Chapter 4. Next, Chapter 5 was to use another basic methodology to center on the well-known, classic Wu bu qian zhengliang lun 物不遷正量論to amplify Zhencheng’s methods of thinking. Last two chapters were based on two rare known books, Lengyan jing zhengguan shu 楞嚴經正觀疏 and She dacheng lun xiushi 攝大乘論修釋, respectively, to review Zhencheng’s criticism on other arguments or other Buddhism schools. Chapter 6 was to deliberate Zhencheng’s comments on Tiantai School’s theory of Shifting Stages “the name borrowed for Perfect Teaching,” theory of Defiled Nature, and theory of “Insentient things can become Buddhas”. And, Chapter 7 was to recap Zhencheng’s reflection over Dharma school or its ideas such as “Same Location but Individual Transforming,” “Simultaneous Cause and Effect,” and “Four Categories about Transforming.” Last but not least, this Study was to examine Zhencheng’s importance in the Buddhism history in the late Ming Dynasty, especially his status and legacy in the philosophical development of Buddhism and hopes to advance the understanding and critical things among academics.

參考文獻


郭偉鴻,《力爭上游:明代僧人的遊方活動》,南投:暨南國際大學歷史學系碩士論文,2011年。
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被引用紀錄


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