晚明= late Ming; 曾大奇=Zeng Daqi; 通翼=Tongyi; 儒佛不二=Confucian-Buddhist non-duality; 即事顯理=revealing principle through phenomena
摘要
明代後期，跨越儒釋界線、融合世間法與出世法為一體的思想頗為流行，江西泰和的居士曾大奇所撰寫的《通翼》，即是此風潮中具有特色的著作。《通翼》一書目前僅藏於東京內閣文庫，筆者發掘這部沈埋已久的文獻，對之進行初步的探究。首先考察曾大奇的生平與著述；其次介紹《通翼》的架構與書中引用的典籍；而後進一步討論此書的重要論題與思想內涵。 本文指出，曾大奇有鑑於儒者雖亦參究禪理，卻常蔑視佛經中的種種事相（如：因果觀、鬼神觀、宇宙觀等），因此他廣泛徵引世間典籍，藉以印證佛經所言非虛，同時闡述其儒佛不二的思想。《通翼》一書融合世出世法的思維方式，以及對因果、護生、鬼神、夢覺、儒佛等議題的重視，莫不體現晚明佛教界的關懷。曾氏不避譏嫌地引用大量小說、雜記中的事例來作為論證依據，雖不無牽強比附之失，卻也足以看出其綰合世教與佛法的努力。此種「即事顯理」的會通方式，可視為晚明三教合一思潮中一個特色鮮明的個案。 The late Ming intellectual scene witnessed a trend in which the line between Confucianism and Buddhism was regularly crossed, leading to the merging of this- and otherworldly concerns. Zeng Daqi’s Tongyi was one of such works that reflected this trend. Zeng, a Buddhist from the Taihe County of Jiagxi Province, observed that Confucians tended to disregard supernatural phenomena (shixiang 事相) found in Buddhist scriptures (such as stories of causes and results, ghosts and gods, the universe, etc.) in their preoccupation with Chan principles. As he sought to bring focus back on these stories, Zeng boldly made use of material out of novels and miscellanea to advance the thesis of the non-duality between Confucianism and Buddhism. The Tongyi’s utilization of both this and otherworldly logic, and its concerns with issues such as causation, the protection of life, ghosts and gods, dreaming and awakening etc. reflected the interests of the Buddhist community in his time. The Tongyi’s argument that fundamental principles can be revealed through the study of phenomena can be seen as a unique case within the late Ming syncretistic movement.
