一生行經──貫休詩入世與出世精神之研究

Abstract

貫休詩歌之面貌多變，此反映於其風格、情韻、題材上，故本文乃就被評為文士氣重而少衲子氣的貫休，何以有如此表現，作進一步的深究。在讀貫休詩及觀其行時，歷來詩評家與研究者往往以儒家切入，卻忽略佛典在其觀世所具之意義。故本文以《法華經》、《維摩詰經》、《六祖壇經》、《金剛經》作觀照其詩之憑藉，除因此四經在唐代佛教與文士間所具之影響力外，貫休的修行歷程、意象使用、行為與思想表現，有諸多皆可與此四經之旨趣及修行方法之指導相連結。\n 而若論貫休入世精神的書寫表現，本文則就幾個面向加以申論，分別是其佛家化世修養與習異教緣由、邊塞詩、社會寫實詩、酬酢詩、頌德詩、遊仙詩，在這六節的論述中，不只可見當時時代背景下的人民處境、一介大乘沙門在為僧處世上所現的不同面貌，以及其行經意識是如何貫徹其間。由上述梳理所欲凸顯的是大乘教法中，對佛弟子於弘法和度世上所應具之彈性，此即慈悲與智慧的體現。\n 在探究貫休出世詩之章節，筆者則將其與僧之往來詩、〈山居詩〉二十四首、詩風孤峭澹泊者，作為論述的範圍，由此亦欲翻轉向來人對僧詩之刻板印象。故在第一類詩作中，可見其回歸的「本來面目」未必與世之所見相同；在第二類詩作中，顯露山居本身具從其身向心所生之出世辯證；於在第三類詩中，得知其山林意識是如何在出世與入世中生成，並具備何等旨趣。\n 綜上所論，本文旨在從貫休多變之詩風和處世面目中，回扣其源於經教之本心，而見經教對其人格之養成、化世之修養、詩歌之體現、出／入世觀所產生之意義。從以明白，促使貫休入世的非根植儒教之傳統，致使貫休安處山林但求清淨的亦非大乘本義。惟在超越空有見不二下，貫休示現於世之一生作為，實則其行經意識之體現。

The variety of styles, subtleties and motifs in Guan-Hsiu`s poetry cause literary critics see Guan-Hsiu seems to be a literatus more than a monk. Moreover, many poetic critics and researchers use Confucian concepts to interpret his poetry, but forget his identity, a Mahayana monk; and did not notice how the sutras influence his worldview. This dissertation is based on "Lotus Sutra", "Vimalakirti Sutra", "Platform Sutra of the Sixth Patriarch" and "Diamond Sutra" to analyze his poetry; the reason for choosing the sutras that are not only that they have great influences on Tang`s Buddhism, but also reflect Guan-Hsiu`s practice process; those usages of images in his poetry and thoughts, that relates to the purports and the methods of cultivation from these four sutras.\nThe dissertation on chapter three concentrates on several aspects, step by step, to research Guan-Hsiu`s world-engaged thoughts in his poetry, that include Guan-Hsiu`s world-engaged cultivation, the motive of why he learns different doctrines and artistries, his frontier fortress poetry, his social realism poetry, his intercourse poetry, his eulogies and the poetry of travelling in the divine. Next, we can see the people`s condition, a Mahayana monk`s different expression, and how Guan-Hsiu practices the sutras in his life from the discussion of these parts. Furthermore, we can see Buddhists` flexibility in disseminating Buddha`s teachings and cultivation after clarifying the above mentions.\nIn the fourth chapter of Guan-Hsiu`s world-withdrawal thoughts, I present three parts to analyze that includes Guan-Hsiu`s intercourse with monks, the series of mountain living poetry, and the kinds of serene and solitary poetry; I hope to break people`s stereotypes of a monk`s poetry through all of them. Hence, in the first part, we can see his "true colour" that perhaps is different from what people think; in the second part that reveals mountain living itself has the meaning of the dialectics from his body to his heart; in the third part that we can see how his consciousness of mountains was born into the world-engaged and world-withdrawal thoughts, and what their meanings are.\nIn summary, this dissertation focuses on the various styles of Guan-Hsiu`s poetry and how he reacts to the world, and look back to the teachings of the sutras, and then seeing how those teachings influenced his personality, his world-engaged cultivation, the expressions in his poetry and the meanings of his world-engaged / world-withdrawal thoughts. Therefore, we can see Guan-Hsiu`s world-engaged thoughts are not from Confucian tradition, and also see that make him stay in mountain living and being serene that is not from the original meaning of Mahayana neither. The above discussion attributes Guan-Hsiu`s behavior and expression to his practices of the sutras in his life that reveals the transcendence of the wisdom of impermanence and permanence.