禪運與世緣：唐宋世變下的禪宗及其開展（740-1100）

Chan Buddhism in the Tang-Sung Transition: With Emphasis on Interactions between Environmental Changes and Its Development (740-1100)

黃庭碩(Ting-Shuo Huang)

指導教授 ： 陳弱水

國立臺灣大學/文學院/歷史學研究所/博士(2021年)

https://doi.org/10.6342/NTU202102460

摘要

本論文的探討主題，是崛起於唐代的禪宗，究竟如何在由唐入宋的歷史進程裡，一步步地拓展其勢力與影響力，最終成為近世中國、甚至是東亞佛教界及思想文化界的領軍力量？這個問題源自筆者對於既有唐宋佛教史研究中的一個困惑。儘管有許多二手研究告訴我們，禪宗本身就是最契合中國傳統文化菁英品味的佛教支系，是以自崛起後便迅速風靡知識界，加上其「不立文字」的教義特色，使之在面臨晚唐法難及五代動盪的衝擊時，不像其他義學型宗派那樣由於經典的散亡而大受損傷，遂得以挺立諸宗，在入宋以降繼續保有活力。然與此同時，筆者也發現有少數學者主張，禪宗在北宋前半基本僅行於南方，不大為以汴京為首的北地所知，要至宋仁宗於1050 年將禪宗僧人大覺懷璉（1010-1090）詔入京城
後方改觀。此二說之落差，引發了筆者重探此問題的興趣與動力。

本論文將焦點擺在壟斷了近世禪宗傳承的南嶽與青原二系──筆者沿用部分學者稱法名之為「新南宗」──並以此二系最重要的奠基者馬祖道一（709-788）及石頭希遷（701-791）出世稍前的740 年作為考察起點，依循時序考察兩人法裔在中晚唐、唐末五代，及入宋以後的空間分布與置身環境變化，進而發現，儘管新南宗確如部分學者所言，在八、九世紀之交成功地打進京城知識圈，成為盛極一時的禪系，但其熱度似在憲宗過世後稍減，而未就此確立禪門正統地位；要至會昌難後，新南宗才因為受傷最微而挺立諸系，進而壟斷禪林，惟它自身也大舉淡出以兩京為核心的北地，轉而固守發跡的大南方區；上述發展，在唐末五代大亂期間進一步強化，特別是如王閩、南唐、吳越、南漢等南方政權，皆對禪宗
教團護持有加，從而深化了禪宗的「南重北輕」格局。

在趙宋政權於 970 年代陸續攻滅分立諸國後，禪宗教團又再次被納入一統帝國架構。儘管立基於北地的新政府並沒有對大盛南方的禪宗給予太多干預，但也未展露出太高興趣，使得禪宗在入宋後的很長一段時間只能沿守著其五代版圖。一直要到十一世紀前半，才靠著漸掌握到與新時代文化精英──即取代中古士族的新興士人群體──相處訣竅的雲門、臨濟兩系，在全國知識圈中打開知名度，進而引起仁宗皇帝興趣，遂有1050 年的詔入懷璉之舉。入京的懷璉也成功在皇城掀起禪悅旋風，以此為起點，禪宗開始迅速風靡、滲透十一世紀後半的北宋知識文化界，終在十一、十二世紀之交成為近世中國的佛教暨文化主導力量。相較過往常見的內在理路解釋，本文勾勒的唐宋禪宗發展要更容易被非預期的外緣因素影響，因而呈現出遠為迴還曲折的發展圖景，這也使得禪宗之得勢，不再若過去設想得那般勢所必然，反充斥著因緣合和的偶然色彩。

關鍵字

禪宗 ； 發展圖景 ； 空間分布 ； 外緣因素 ； 唐宋變革

並列摘要

This dissertation clarifies how Chan Buddhism became the leading religious, intellectual, and cultural force during the Tang-Song transition. Previous scholarship asserts that Chan Buddhism survived in the Huichang Persecution 會昌法難 (842-846) and the political turmoil in the tenth century because the spread of Chan Buddhism less relied on scriptures. Chan Buddhism thus gained religious success in the subsequent centuries. By contrast, some other scholars contend that Chan Buddhism was only popular among southern region until Emperor Renzong of the Song 宋仁宗(r.1022- 1063) summoned the eminent Chan monk Dajue Huailian 大覺懷璉 (1010-1090) to the capital of Kaifeng. Afterward, Chan Buddhism became well-known among the literati in the north. The two conflicting opinions on the rise of Chan Buddhism lead me to speculate when and how Chan Buddhism rose to prominence.

The dissertation starts from the rise of the Song dynasty Chan’s predecessor, the chan faction created by Mazu Daoyi 馬祖道一 (709-788) and Shitou Xiqian 石頭希遷 (701-791), also called “the New Southern school” 新南宗 by some scholars, and chronologically examines the geographical distribution and development of this faction from mid-8th century to 12th century. The outcome shows that, although the New Southern school had successfully spread from its southern cradle to the northern China between 8th and 9th centuries, it had failed to sustain the achievement in following decades. After Huichang Persecution, the New Southern school retreat to its southern stronghold; however, due to bearing the lesser damage than other Chan schools, it almost monopolized the transmission of Chan Buddhism. The southern-oriented distribution was further intensified between the end of Tang and the beginning of Song dynasties, for many southern regimes in this period strongly supported Chan monks and therefore brought out several huge Chan Buddhist sangha.

The south-oriented distribution of Chan Buddhism remained very much the same even after the reunification of China in 980. Evidence shows that although Chan Buddhism prospered across the south of China, the new Song government had little interest in it. Therefore, Chan Buddhism barely obtained opportunities to expand. This situation changed in the early 11th century when monks from the Yunmen and Linji lineages successfully attracted the attention of scholar-officials, the newly-emerged cultural elites. This development made Chan Buddhism become more famous in the statewide intellectuals, and even intrigued Emperor Renzong of Song, who was intrigued by this intellectual trend, to summon Daju Huailian to capital Kaifeng. The arrival of Daju Huailian signaled the widespread acceptance of Chan Buddhism among elite men in the late 11th century. Chan Buddhism eventually became a leading force during the 11th and 12th centuries.

Unlike previous scholarship, this dissertation highlights how the external environment influenced the development of Chan Buddhism rather than taking the “inner-logic” approach. This research points out that the rise of Chan Buddhism during the Tang-Song transition was not a function of deterministic forces but full of contingency and incoherence.

並列關鍵字

Chan Buddhism ； development process ； geographical distribution ； external factors ； the Tang-Song transition

參考文獻

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