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錢謙益《楞嚴經疏解蒙鈔》的注經理念與思想要義=Qian Qian-Yi’s Commentary on the Surangama Sutra: Views on Annotation and Main Ideas |
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| Author |
釋香率 (著)
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| Date | 2018.07 |
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| Pages | 197 |
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 國立臺灣大學 |
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| Department | 中國文學研究所 |
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| Advisor | 曹淑娟 |
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| Publication year | 107 |
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| Keyword | 錢謙益=Qian Qian-yi; 楞嚴經=Surangama Sutra; 疏解蒙鈔=Inquiring Commentary; 古今疏解品目=Commentaries of the Past and Present; 諮決疑義十科=Counseling to Resolve Ten Doubts |
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| Abstract | 晚明時期，《楞嚴經》於僧俗之間皆相當流行，注解層見疊出。其時天台宗的《楞嚴經會解》盛行已久，後有交光真鑑《正脈疏》力駁其說，風行一時，復引起幽溪傳燈（1554-1628）等天台後人的強力批評。至清朝初年，著名文人錢謙益（字受之，號牧齋，1582-1664）又累積多年之功，於晚年著成《楞嚴經疏解蒙鈔》。其中原因，除了有感前代注疏諍論不休，而欲合會諸說以外，也是其提倡經教等佛教理念的實踐。因此，《楞嚴蒙鈔》對於了解《楞嚴經》的疏解歷史及錢氏的佛學思想，皆是相當重要的材料，但現有研究尚未有較為深入的探討。
本文首先釐清《楞嚴蒙鈔》的著作緣起、撰寫過程與流通版本，其次討論本書的注經理念。《楞嚴蒙鈔》之所以能總會多家注疏，乃是源於錢氏對歷代疏解的了解，書中的〈古今疏解品目〉不僅考察各家源流、給予評價，也透露出牧齋尊奉長水古釋、反對天台宗解經方式的立場。牧齋也整體評價了古今注家的差異，選擇優先採用古師的說法。對於諸家判教迥異的爭議，他將說經時間與教義歸屬分開討論，成為不以歸入特定宗派的教義為目的，僅以本經為主的特殊「判教」。
在思想要義方面，本文以〈諮決疑義十科〉為核心展開探討。對於天台宗與交光《正脈》的回應，主要展現在「法門總別」之說當中。牧齋藉由證明全經的「總相法門」是「首楞嚴三昧」、「最初方便」是「奢摩他」一法，提出了不同於天台與交光皆重視「奢摩他、三摩、禪那」的解經方式。牧齋自身的佛教理念，則於「耳根圓通」及其相關討論中有較多的呈現。他提出耳根圓通當中的「聽聞聲教」是一切法門的入門之處，以此強調音聲、語言及文字的重要，並認為此圓通非凡夫所能證得，故又提倡由「三漸次行」開始的漸修之法，顯示出牧齋重視教典與漸修、反對自創觀門的主張。
In the late Ming Dynasty, the Surangama Sutra was very popular. Many monks
and lay Buddhists wrote commentaries on the Sutra. At that time, the best known
annotation was the Combined Commentaries (huijie 會解), which promotes the thought
of the Tiantai school. Then, Jiaoguang Zhenjian (交光真鑑) disagreed with it, and wrote
the Text-based Commentary (zhengmai shu 正脈疏), which was both famous and
controversial. Youxi Chuandeng (幽溪傳燈), a monk of the Tiantai school, wrote the
Enlightenment-based Commentary (yuantong shu 圓通疏) to oppose to Jiaoguang’s
opinion.
Afterwards, in the beginning of the Qing Dynasty, one of the leading literati, Qian
Qian-yi (錢謙益, 1582-1664), spent many years to complete his Inquiring Commentary
(shujie mengchao 疏解蒙鈔) on the sutra. The reason for doing so was that he hoped to
reconcile the dispute over the interpretation of the sutra, and to practice his idea of
advocating the reading of Buddhist texts. Thus, this Commentary was important for
understanding both the history of the sutra’s annotations and Qian’s ideas on Buddhism.
However, it hasn’t been thoroughly looked into in previous studies.
This paper first investigate why Qian wrote this commentary, how he did this, and
how many editions have been published. Then, Qian’s views on annotation will be
discussed. The “Commentaries of the Past and Present” (gujin shujie pinmu 古今疏解
品目) chapter shows Qian’s knowledge of a large number of commentaries on the sutra.
He analyzes how the commentaries relate to each other, and gives evaluation to each
one. He disagrees with how Tiantai disciples interpreted the sutra, and decides to
compose his work based on the commentary by Changshui (長水), which he considers
to be the best among all. He goes on to conclude that, overall, Commentaries of the past
are better than those of the present, and should be adopted first.
On the issue of classifying the teaching of this sutra, people from different schools
contradict each other. Qian chooses to discuss “when the sutra was said” and “how its
teaching should be classified” separately. His conclusion doesn’t fit with any school’s
division, but is based completely on the sutra itself.
As for the main ideas of Qian’s Commentary, this paper focuses mainly on the
chapter of “Counseling to Resolve Ten Doubts” (Zijue Yiyi Shike 諮決疑義十科).
Qian’s response to Tiantai and Jiaoguang’s commentaries is mainly expressed in the
idea of “General and particular doctrines” (famen zongbie 法門總別). He argues that in
this sutra, the “general doctrine” is the “Supreme Surangama Samadhi”, while the
“elementary steps that lead to attainment” is “Samatha.” His view differs from Tiantai
disciples and Jiaoguang—they both emphasize the explanation of “samatha, samapatti
and dhyana.”
Qian’s view on Buddhism is shown in his discussion of the “Meditation on the
organ of hearing.” He explains that, because the organ of hearing can accept vocal
teaching, it’s the basis of all other ways of meditation. Thus, the vocal teaching and
written texts should be valued. He also claims that this way of meditation is not for
everyman, who should start with the “Three Gradual St |
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| Table of contents | 第一章 緒論 1
第一節 研究背景與動機 1
第二節 《楞嚴經疏解蒙鈔〉的名稱與內容橛要 5
第三節 前行硏究成果回顧 10
（一）晚明佛教與《楞嚴經〉的注疏 10
（二） 錢謙益的佛教信仰與《楞嚴蒙鈔〉 14
第四節 研究方法說明 17
（一）研究材料 17
（二）章節安排與研究策略 17
第二章 錢謙益與（楞嚴蒙鈔） 21
第一節 錢謙益的佛教信仰 21
（一）奉佛背景及理念 21
（二）佛教著作的編撰 24
第二節《蒙鈔〉的撰作動機 27
（一）自身經歷 27
（二）時代背景 29
第三節 撰作過程 32
（一）〈後記〉所載重要年月 32
（二）注經過程 33
（三）與法門師友之交流 36
（四）由完稿至刊刻 55
第四節 流通版本與入藏情形 58
（一）順治本（《嘉興藏）本） 58
（二）和刻本及《己續藏）本 64
（三）《清藏）本 66
（四）光緒重刊本 71
（五）現存手稿本 74
第五節 後人評價概述 77
第三章 《蒙鈔》的注經理念 81
第一節 注解方式與特色 81
第二節 古今得失的衡定 84
（一）〈古今疏解品目〉的體例與價值 84
（二) 〈古今疏解品目〉對歷代疏解的整理 87
(三） 對古今注家的評論 99
第三節 宗派思椇的影響 104
（一） 以華嚴祖師為注經典範 104
（二） 以華嚴義理為究竟之教 107
第四節 判教問題的釐清 109
(一) 判定説時 110
(二）判定教義 113
第四章＜蒙鈔＞，的思想要義 119
第一節「法門總別」與「最初方便」 119
（一）台家注解與交光 《正脈》的過失 120
(ニ) 以「三摩提」為總相法門 128
（三）以「奢摩他」為最初方便 139
第二節「耳根圖通」奥「修行漸次」 147
(一) 觀音圓通之殊勝在於「音聲教體」 147
（二）凡夫須藉「三漸次行」起始修習 157
第三節「當機權實」與「人天行位」 166
（一）阿難墮淫的解讀 ：「當機權實」 166
(二） 人天二界之修持：「人天行位」 168
第五章 結論 173
參考文獻 181
附錄 1《楞嚴蒙鈔》三種版本分卷對照表 193.
附錄 2（楞嚴蒙鈔》現存版本概況 197
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| DOI | 10.6342/NTU201803198 |
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| Hits | 195 |
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| Created date | 2022.09.15 |
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| Modified date | 2022.09.15 |
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