慈雲=Ciyun; 遵式=Zunshi; 天台=Tiantai; 入藏=canonization; 天竺寺=Tianzhu si
摘要
從歷史上看，古代的佛教大德們，不論他們曾經擁有多麼優異的學識背景，一旦進入佛門之後，其一生的奮鬥目標，皆會轉為對佛教信仰的實踐，會窮其一生重視修持，更會將佛法弘揚於社會，遵式的一生就是如此。因此，單只處理其教學思想的話，實際上是一種偏頗。換句話說，在研究遵式的教學思想之前，首要探究其信仰、修持的實踐及其弘化的事蹟，而欲著手此項研究，呈現其生平的全貌，乃是必經之路。遵式相關之研究，筆者已發表四篇小論文於日本期刊論叢中，此篇乃系列研究之一。本篇論文係以歷史考察的方式進行，試圖呈現生於北宋時期慈雲遵式大師的畢生全貌。筆者首先以遵式駐錫過的寺院為中心，考察各寺院的歷史沿革，並蒐尋遵式住持期間的修學過程及弘化事蹟，表彰他一生為弘法 而不遺餘力的風範。其次將本研究集中於遵式住持天竺寺時之所行所為，分為吟詠風雅期、弘法著述期、付囑謝緣三方面。在吟詠風雅方面以詩文為中心，此期遵式初入天竺寺，寫下有關天竺寺之山川草木之詩文，筆者試圖考察其詩中人文的背景，進而探索遵式細膩的內在世界－他對天竺寺一山一草一木的真摰感情；及其對同參好友的誠摯讚歎，所流露出的溫和與慈悲的一面。接著弘法著述方面以遵式與當代朝政官員往來，弘法利生之事蹟為中心，進而探討遵式接引眾生之善巧。此期中另一重要事蹟乃遵 式對天台宗之貢獻－從日本僧人寂照處所，帶回佚失之典籍，遵式給予刊行，並積極地進行天台教部編入藏經之運動，筆者試圖整理出遵式所依據之文獻資料與根源。付囑謝緣方面以遵式晚年至往生之行誼為中心，探討遵式修行實踐的生涯，付囑弟子紹興道場、勿斷佛種之悲願。最後，再次深入探討天台教部入藏疑義辨析。遵式在世六十九年，可用他曾經唱和過晉代劉遺民〈晦迹詩〉詩中的文句，他圓寂前把它最後兩句改寫為：「翔空迹自絕，不在青青山」，以此兩句來詮釋他一生弘法利生，如此的灑脫自在，了無痕迹，是最恰當不過了。 Historically, there are many well-known Buddhist figures who, having made great accomplishments in the secular world, devoted their lives to the faith, practice, and spread of Buddhism following their reunciation. Zunshi was one such example. As such, a study limited to his doctrinal contributions would not be representative of his life. Therefore it is necessary to first examine his life, including his faith, practice and efforts to spread Buddhism. The author has previously published four articles regarding Zunshi in Japanese periodicals. The current article is a continuation of that series. This article is an attempt to create a critical historical study of Zunshi, providing an overall view of his life. The author first looks at the monasteries in which he stayed throughout his life, searching for information regarding his practice, studies, and proselytization, showing that he devoted his life completely to Buddhism. Next, this paper will focus on Zunshi’s activities at Tianzhu si, a time which may be divided into three periods: poetry writing, preaching and writing, and seclusion. In the period of poetry writing, he wrote poems about the natural surroundings of Tianzhu si. Zunshi’s attitudes about Tianzhu and his co-practitioners are revealed in these poems. In Zunshi’s period of preaching and writing, he had contact with contemporary officials, and his ideas and techniques for benefiting sentient beings may be seen. During this same period, there is information regarding Zunshi’s contributions to the Tiantai school. He was responsible for the publication of Tiantai texts brought from Japan by Jakushō. He also led an effort to have Tiantai texts brought into the Chinese Buddhist canon, for which the author attempts to identify relevant textual materials. The third period, his seclusion, lasted from his later years to his death. In discussing Zunshi’s life of practice, he exhorted his disciples to maintain Tianzhu as a center of practice, and continue planting seeds of compassion. Finally, the author will make an in depth analysis of the canonization of Tiantai texts.
