諸家禪僧詮釋曹洞宗〈寶鏡三昧〉十六字偈之檢討－－兼論覺浪道盛的特殊宗論及其三教論

The Unity of the Three Traditions in the Caodong School during the Late Ming: A Study of Juelang Daosheng's Thought

本文主要討論的問題有三：一、曹洞宗所傳的〈參同契〉、〈寶鏡三昧〉、〈偏正五位說〉其要旨為何？具有什麼特色？二、繼承曹洞宗法脈的覺浪道盛（1592-1659）作有〈麗化說〉、〈尊火為宗論〉，這二篇論說與曹洞宗旨有何理論關聯？三、覺浪道盛認為莊子是儒門的教外別傳，又認為孔子是三教的集大成者，其說法明顯立異於其他的佛教學者，也影響了後來繼承曹洞法系的方以智（1611-1671）。覺浪與方以智所謂的「集三教之大成」應當如何理解？本文的結論以為：曹洞宗旨與《周易》〈離卦〉有明顯的理論關聯，而且這種關聯可橫跨儒、釋、道三教的說法，而成為覺浪道盛思想的基本型態。

This paper focuses primarily on three questions: (1) What are the main ideas and characteristics of the following three works associated with the Caodong School: the ”Cantongqi 參同契,” ”Baojing sanmei 寶鏡三昧,” and ”Pianzheng wuwei shuo 偏正五位說” ? (2) What is the theoretical connection between two works written by Juelang Daosheng 覺浪道盛 of the Caodong School tradition, i.e., the ”Lihua shuo 麗化說” and ”Zunhuoweizong lun 尊火為宗論,” and the Caodong School in general? (3) Juelang Daosheng's view of Zhuangzi as an esoteric Confucian and Confucius as the great systematizer of the three traditions stands in sharp contrast to the views of other Buddhists and influenced later scholars in the Caodong School tradition, such as Fang Yizhi 方以智. How, then, are we to understand the idea, propounded by both Juelang and Fang, of ”systematizing the three traditions” ? This paper finds a clear theoretical connection between the Caodong School and the li 離 hexagram of the Book of Changes, a connection that can be used to unify the Confucian, Buddhist, and Daoist schools of thought and that serves as the underlying basis of Juelang Daosheng's thought.