明代洪武初年蔣山法會對元代的因革──以雪堂普仁刊刻《天地冥陽水陸儀文》為中心

Reform of the Jiangshan Dharma Service by the Hongwu Emperor during the Yuan-Ming Transition: Xuetang Puren’s Publication of Tiandi Mingyang Shuilu Yiwen

明朝洪武初年，朱元璋為追薦元末戰爭中的喪亡軍民，在南京蔣山禪寺修設了數次水陸法會，即蔣山法會。新見海內外藏《天地冥陽水陸儀文》系列文本、《全室和尚語錄》等材料揭示出數次蔣山法會作為一場佛教儀式的內容性質與變化過程。文章經考證指出，《天地冥陽水陸儀文》的刊刻直接源自於元代釋教總統、北方臨濟宗第十八世雪堂普仁，而根源於元代皇室的需求。洪武元年、二年的蔣山法會邀請楚石梵琦升座法，即是元廷邀請其師元叟行端升座法的延續，所修設的水陸法會正是元廷多次舉行的「天地冥陽水陸大齋」。洪武四年底至五年初的蔣山法會，則由朱元璋徵召高僧與儒臣「特徵內典，附以先王之禮」改革而成。新的法會雜揉了三獻、撤饌、冊祝等世俗祭祀之禮，是將教內法事與教外禮儀相配合而成的新形式。這既是彰顯朱元璋格心洗慮、開新朝治世的一場盛大儀式，同時還呈現出朱元璋從因襲元朝傳統到主動與之切割的複雜過程。

In the early years of his reign, the Hongwu Emperor (r. 1368-1398) of the Ming dynasty conducted several Buddhist rituals at the Jiangshan Chan Buddhist Monastery in Nanjing, known as the Jiangshan Dharma Service蔣山法會, to commemorate those who had perished at the end of the Yuan dynasty. Recently discovered texts from both domestic and international sources, including the series Tiandi mingyang shuilu yiwen天地冥陽水陸儀文(Rites of Heaven, Earth, the Dead, the Living, Water, and Land) and Quanshi heshang yulu全室和尚語錄(Quotations of Monk Zongle), reveal the contents of the Jiangshan Dharma Service and process of how it changed. Through textual research, this paper indicates that the publication of the Rites of Heaven, Earth, the Dead, the Living, Water, and Land directly stemmed from Xuetang Puren雪堂普仁(d. 1323?), who served as supervisor for Buddhist teachings釋教總統of the Yuan and was the eighteenth generation of the Northern Linji School, and was fundamentally rooted in the needs of the Yuan imperial family. The Jiangshan Dharma Service of the first and second years of the Hongwu reign invited Master Chushi Fanqi楚石梵琦(1296-1370) to ascend the altar and expound the Buddhist teachings, which was a continuation of the Yuan court’s invitation to his teacher Yuanxuo Xingduan元叟行端(1255-1341), and the rituals conducted were exactly those of the Rites of Heaven, Earth, the Dead, the Living, Water, and Land repeatedly held by the Yuan court. In contrast, the service held at the end of the fourth and the beginning of the fifth year of the Hongwu reign was reformed by the emperor, who summoned eminent monks and Confucian scholars to specfiically incorporate Buddhist rites with the rituals of former kings. This new service combined secular ceremonial practices such as the three offerings三獻, the removal of sacrificial food撤饌, and cezhu冊祝(namely the writing down of the announcement of sacrificial rites), representing a merging form of intra-Buddhist and extra-Buddhist rites. The grand ceremony not only showcased the Hongwu Emperor’s efforts in cleansing and renewing the new Ming dynasty, but also reflected the complex process of his transition from inheriting Yuan traditions to consciously distancing himself from them.