論北海老人對佛道三乘觀之借用與轉化

On the Beihai Laoren’s Borrowing and Transformation of Buddhism and Taoism’s View of the Three Vehicles

本文擬探討北海老人對「三乘」概念之施設運用，眾所周知三乘原是佛教語詞，佛教三乘的概念，即使在佛教經論中也存在著不同的意涵，而借鑒自佛教的道教三乘則又發展出新義。經筆者考察後發現，北海老人借用傳統佛道兩家的三乘，並作了某種程度的轉化，這可從北海老人對上、中、下乘概念之多重運用及其與理氣象三分之天論、佛教三身、道教三清及三洞之對應關係中看出。本文將以狹義比較宗教學的研究方法進行考察，以瞭解其中發展的脈絡及乘承比應的關連。本文認為北海老人除了為闡揚三教融合的思想外，更意在透過佛道人士熟悉的宗教詞語三乘來比應其三分說以利傳播其教義思想，以求更能有說服力的廣納各方信眾，以達到其普渡救劫之終極關懷。

This article explores the use of the concept the“Three Vehicles”by the Beihai laoren. Originally a Buddhist term, the Three Vehicles has different meanings even in Buddhist scripture. Furthermore, the Taoist Three Vehicles borrowed from Buddhism have developed new meanings. This research shows that Beihai laoren borrowed the Three Vehicles concept from traditional Buddhism and made a transformation in the meaning of the term. This can be seen from Beihai laoren’s use of the concepts of superior, middle and lesser vehicles and their connection of the Three Vehicles. It can also be seen from the corresponding relationship between the three bodies of Buddhism, the three pure states of Taoism and the San-Dong, the Discussion of Heaven of three categories of Li-Qi-Xiang. Comparative religion in a narrow sense is applied to understand the development and corresponding relationship between old and new understandings. In addition to promoting the idea of integration of the three religions, Beihai laoren also uses the religious term Three Vehicles, which is familiar to Buddhists and Taoists, to compare with the Three categories to facilitate the dissemination of their doctrine to attract believers from all walks of life and achieve their ultimate concern of universal salvation.