似豪似狂是貫休──析論貫休「法華」入世精神下之詩歌及人格表現

The Analysis of Guan Hsiu's Poems and Personality Expression from the World-engaged Concern of“Lotus Sutra”

歷來對晚唐詩僧貫休在社會寫實詩及邊塞詩的書寫上，往往評其入世精神是深受儒家思想影響所致，而本文從貫休化世表現與習異教緣由為發端，藉以釐清為何佛門弟子深諳外典及諸技藝之緣由，及對度眾之意義為何；再論「火宅」意象對貫休邊塞詩之可能影響，此影響除了思想性，更籠括其文學表現手法於邊塞詩之書寫上；繼之再論貫休社會寫實詩之繼承與開創，可見貫休除了深受《法華經》影響外，其對儒家詩教、騷雅之承繼，在其別具匠心運用下之開創，更使其社會寫實詩展現獨特風采。 本文加入《法華經》之思想、精神、文學表現等，意在探論貫休似豪似狂下之人與詩，及積極入世之作為，此皆應回歸佛家本懷實踐方法以探查，絕不可忽略其身份和「行經」意識。

"Guan Hsiu was an eminent monk who was active in late Tang dynasty. His poems with world-engaged concerns were thought to be influenced by Confucianism. However, this paper is about why Guan Hsiu was proficient in different doctrines and artistries, and we can see what their meanings to him on salvation. The following is a discussion on his literary expression of “Burning house”, that it not only possibly influenced Guan Hsiu’s thinking but his expression on his frontier fortress poems. The last part focuses on the inheritances and the innovation of Guan Hsiu’s social realism poems, that were not merely deeply influenced by “Lotus Sutra”, but also inherited from Confucian poetic education and “Sao-Ya style”. He used both of them to compose his social realism poems and made them different from other poets. Adding “Lotus Sutra” into this paper is for discussing Guan Hsiu’s self-cultivation, poems and world-engaged behaviour, and all of which were originated from the sutra's spirit, thoughts and literary expressions. After clarifying and solving those issues step by step, we can see that Guan Hsiu had never gotten rid of the consciousness of his identity as a monk, and always went on practising on “Lotus Sutra”."