晚明清初渡日華僧高泉性潡《釋門孝傳》初探

A Chinese Buddhist Master Abroad: Gaoquan Xindun and Shakumon Kōden

長期以來，學界對江戶時代孝親文化之研究，每每著眼於儒者一方的討論，本文嘗試就晚明渡日華僧高泉性潡所著《釋門孝傳》（1666-1688）之梳理，以佛教的立場另闢蹊徑，一探江戶時代前期紛呈的孝文化面容。本文分別從高泉孝親觀的形成、文本變異、創作手法，與該書對後世孝僧作品產生的影響四個層面，來說明高泉隱藏於《釋門孝傳》背後的護教衍法意圖。先是討論其在福州古黃檗時期，如何在受業師隆宓的殷殷化導之下，學習世俗家庭中的孝親行為，形成敬師、知恩乃至報恩意識，並將之轉化落實在佛門的大孝思想中。再討論高泉東渡日域後，面臨江戶禪林與儒者間的交鋒，如何通過對明代高僧蓮池袾宏《緇門崇行錄》的仿擬續書，及五山國師虎關師鍊《元亨釋書》的閱讀經驗，完成兼具中日兩國孝僧行誼的《釋門孝傳》，以作為回應外道的護法言論。其中，出於高泉之手的若干檗宗孝僧故實，刻意寫下今人今事，反映作者以史衍法的願望。最後，《釋門孝傳》的成立不僅為江戶初期的僧俗兩道提供一種孝傳的創作範式，同時由於該書的流行，或許也影響《緇門崇行錄》在日傳播與閱讀之可能。

Concerning research on the culture of filial piety in the Edo period, scholars have for quite some time focused their discussions on Confucianism. This article attempts to examine the text Shakumon kōden 釋門孝傳 (Biographies of Filial Buddhists, 1666-1688), written by Gaoquan Xindun 高泉性潡 (1633-1695), a Chinese Buddhist master staying in Japan during the late Ming dynasty, and explores the diverse displays of the culture of filial piety in the early Edo era from a new point of view, namely Buddhism. This paper illuminates the underlying intent to defend Buddhism and preach its teachings hidden in the text by examining four aspects: the formation of Gaoquan Xindun's concept of filial piety, the differences between each version of the book, writing techniques, and the influence of the writing on the later works of Buddhists practicing filial piety. This article starts by discussing how Gaoquan Xindun studied the practices of filial piety of ordinary families under the guidance of his teacher Shimo Longmi 時默隆宓 (1589-1671) in Fuzhou during the early development of Obaku Zen Buddhism. This experience was fundamental in forming a consciousness centered on respecting one's teacher, being grateful, and even repaying a kindness, elements which were practiced and transformed into his Buddhist thought on filial piety. This paper continues on to discuss how Gaoquan Xindun, after arriving in Japan and encountering confrontations between Buddhists and Confucians in Edo, acquired experiences such as imitating and penning a continuation of Ming Buddhist monk Lianchi Zhuhong's 蓮池袾宏Zimen chong xing lu 緇門崇行錄 (Exalted Acts of Buddhist Monks) as well as reading Kokan Shiren's 虎關師鍊 (1278-1346), a master of the Gozan 五山 tradition, Genkō shakusho 元亨釋書, and by using these experiences, completed Shakumon kōden, which incorporated both Chinese and Japanese stories of filial piety in an effort to defend the publication against Confucian critics. Gaoquan Xindun also deliberately included several Obaku Zen practices of filial piety, showing he desired to preach Buddhist teachings through these stories. Finally, Shakumon kōden not only provided a paradigm for writing filial piety to both early Edo Buddhists and secularists, but also influenced the possible spread and reading of Zimen chong xing lu within Japan due to the popularity of Shakumon kōden.