從「清涼聖境」到「金陵懷古」－－由尚詩風習側探晚明清初華嚴學南方系之精神圖景

From the 'Cool Holy Land' to 'Remembering Jinling's Past': From the Custom of Cherishing Poetry to Examining the Spiritual Scene of the Southern Huayan School in the Late Ming and Early Qing Dynasties

本文先以雪浪洪恩一脈（特別是其門人蘊璞如愚、雪山法杲及再傳弟子蒼雪讀徹）之詩作，檢視其相關的佛教空間意象，就其相關涉的叢林風尚與文化脈絡加以分疏。藉著晚明華嚴學南方系詩僧詩文的分析，嘗試逼近個人幽微的心緒，詩文較其他宏偉敘事的書寫，更能看出微妙心緒的起伏與變化。「青山敝廬」一節在說明此法系開山祖師雪浪洪恩個人的遭遇；「臺山書寫」講南方系與北方系相互凝視的情形；「觀心難遣」側重在歷史情境（不只是佛教義理）的作用，三者雖然重點各異，然皆可以統攝在「精神圖景」的觀點之下。筆者擬以精神圖景為進路，呈現當時學派內外種種因素（包括私人恩怨、南北差異與思想背景）相互衝突爭持的經過，嘗試進行精神史的動態探尋，特別是就種種論爭之緣由（例如詩文之爭、學派之爭、異代興廢等種種因素）進行剖析。另一方面，中國第一個佛教聖山五臺山到明代中葉時，呈現一派衰敗蕭瑟的景象。晚明的憨山德清、妙峰福登、月川鎮澄等人在萬曆慈聖太后的支持下重新開創了五臺山佛教的新局面，特別是月川鎮澄，振起賢首宗（華嚴）寶通系的法脈。晚明賢首宗教學中心原在南京大報恩寺，月川鎮澄崛起之後，與當時南京大報恩寺的賢首宗南方系形成相互角力之勢，南方華嚴學僧也對五臺山的華嚴教學不以為然。雖然如此，雙方仍然有所交流，最重要的媒介人物是憨山德清。從晚明開始，五臺山佛教的興盛，連帶也影響了清代宮廷對五臺山的尊崇，同時也更加確立鞏固了佛教四大名山之首的地位。This paper investigates the relationship between the spatial imagery of Buddhism and the poetry of the Xuelang Hongen School. Within this relation, there are separate styles such as the 'forest' style and 'cultural context' style. The poet tries to write about personal thoughts through analyzing the poems of monks in the Southern School of Huayen Buddhism. A comparison of those poems shows that this type of poetry can best present the microcosmic changes in the poet's thought, recounted in a macrocosmic way of writing. My approach focuses on mental images to present the process of contention between the external and internal factors, including personal matters and the different ideological backgrounds in the Northern and Southern parties within the school. I try to explore the dynamic spiritual history, especially to dissect the various factors that cause such debates. Although Wutai Mountain, China's first Buddhist holy mountain, presented a bleak picture of decline during the mid-Ming Dynasty, in the late-Ming, many recreated a new view of Wutai Mountain with the support from Wanli Empress Dowager Cisheng. Among them, Yuechuan Zhencheng invigorated the Baotong school of Xianshou (Huayen Buddhism). After the rise of Yuechuan Zhencheng, the central school of Xianshou, located originally in the Temple of Da Baoen, Nanjing, opposed the Southern party of Xianshou in the Temple of Gratitude, Nanjing. In the meantime, monks of the Southern party of Huayen Buddhism disagreed with the Huayen teaching method on Wutai Mountain. Nevertheless, both contending parties still communicated with each other in some ways, the most important intermediary being Hanshan Deqing. The prosperity of Buddhism on Wutai Mountain also affected its value to the Qing court; meanwhile Wutai Mountain consolidated its place as the foremost of the four famous mountains of Buddhism.