憨山德清的入世思想與作為

憨山德清（1546-1623）作為明末有重要影響力的僧人之一，為明末佛教復興作出了很多貢獻，雖然自幼出家，其一生卻與皇室、士大夫和民間關係密切，思想和作為相當入世。本文透過分析他的人生經歷和有關著作，探討憨山的入世思想如何誕生，又有何作為。首先，憨山早年的學習經歷非常特別，奠定了他日後的入世思想。筆者分別從佛學、大報恩寺的特殊性和儒、道學三方面展開討論，由此說明憨山從年輕時便以入世高僧為其學習楷模。其次討論憨山離開大報恩寺後在五臺山上苦修與開悟如何使其思想成熟，並在《觀老莊影響論》初步展示他的利生經世思想：三教是一個從人乘到超聖凡的階段，捨棄人道就沒有佛法，必須入世，才能一步步離世得到終極解脫。本論文並分析這段時期他與皇室、士人和僧人的交往，以了解他的入世作為。最後，憨山五十歲被流放廣東，在當地士人的延請下入主南華寺，與士子們密切來往，並在這時期完成了儒家經典的注解：《中庸直指》、《春秋左氏心法》與《大學綱目決疑題辭》，。之後經歷曹溪改革失敗，憨山晚年專心完成了道家經典的注解：《老子道德經解》和《莊子內七篇注》，並在説明老莊其實也是一種經世利生之學。憨山晚年偏向以「無為」應世，強調「即世而離世」，認為要做到不離俗世而得到解脫，是以修行者不能脫離人世間，必須先盡人倫與忠孝。

關鍵字

憨山德清；入世思想；入世作為；利生；忠孝

並列摘要

Hanshan Deqing (1546-1623) was one of the most influential monks and contributed greatly to the revival of Buddhism in the late Ming Dynasty. He was highly world-engaging, close to the royal family, scholar-officials and commoners throughout his life. This thesis try to analyze his life experience and writings to explore his world-engaging thought and activities. Hanshan’s early learning experience was unique, which laid the foundation for his future world-engaging thought. The second chapter describes his study of Buddhism, Confucianism and Taoism in erarly years, as well as the characteristic of the Da Baoen Temple (大報恩寺) in which he was educated. My analysis shows that Hanshan took great world-engaging monks as role models for his own life during this period. At the age of twenty-six to forty-nine, Hanshan left the Da Baoen Temple and devoted himself to absolute Buddhist Sādhanā in Mount Wutai where he achieved epiphany and dmatured his thoughts. As as result, he wrote “Guan Lao Zhuang Ying Xiang Lun”(觀老莊影響論) to express his thought on benefiting all living beings. Finally, in his later years, Hanshan was exiled to Guangdong (廣東), where Confucian scholars invited him to manage the Nanhua Temple (南華寺). During this period, he completed annotations of the Confucian classics, including “Zhong Yong Zhi Zhi” (中庸直指), “Chun Qiu Zuo Shi Xin Fa” (春秋左氏心法), and “Da Xue Gang Mu Jue Yi Ti Ci”(大學綱目決疑題辭). He used those writing to scholars, demonstrating his world-engaging tendencies. After experiencing the failure of the Caoxi (曹溪) reforms, Hanshan focused his writing and speech. On completing the annotations of Taoist classics, including “Lao Tzu Tao Te Ching Jie”(老子道德經解) and “Zhuang Zi Nie Qi Pian Zhu”(莊子內七篇注), which further exemplifying his world-engaging thought.