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Title:	晚明《成唯識論》註釋傳統的重新建構 How did late-Ming commentators rebuild the interrupted commentarial tradition of the Cheng Weishi Lun?
Authors:	楊志常 Yang, Chih-Chang
Contributors:	耿晴 Keng, Ching 楊志常 Yang, Chih-Chang
Keywords:	《成唯識論》中斷的註釋傳統註釋傳統的重新建構晚明佛教 Cheng weishi lun Interrupted commentarial tradition Commentarial tradition rebuilding Late-Ming Buddhism
Date:	2019
Issue Date:	2020-01-03 15:56:55 (UTC+8)
Abstract:	東亞唯識學主流的法相宗，主要是建立在七世紀玄奘所糅譯的《成唯識論》，以及玄奘弟子窺基等所作該論的註釋書。可惜，中國法相宗的傳承和《成唯識論》的註釋傳統歷時不長，約七十多年。然後，窺基等所建立的《成唯識論》註釋傳統，就隨著時間漸漸地在中國遺失。到了十六、十七世紀所謂的晚明唯識復興之時，晚明的唯識註釋家，只能在沒有窺基等所著註釋書可以參考的情況下，試圖重新建立一個已經中斷的《成唯識論》註釋傳統。由於法相宗的唯識學是相當複雜且煩瑣的佛教經院哲學，一般研究《成唯識論》以及其註釋書的研究取向，無論是局外人或者是局內人，經常是以哲學思辯、思想史或者是何為唯識正見的探討為主軸。雖然，本研究也是以《成唯識論》，以及其十七世紀的註釋書為主要材料，本研究所關心的議題是: 晚明的唯識註釋家如何重新建構一個已經中斷的《成唯識論》註釋傳統。探討的重心將在於一個註釋傳統如何被建構，特別是一個中斷的傳統的重新建構。《成唯識論》有十卷，《成唯識論述記》有二十卷，晚明的《成唯識論》註釋書至少有八家，每家也各有十卷(廣承未竟的八卷除外)。面對如此大量且議題豐富的資料，一般的研究者經常是以唯識哲學的重要議題，如識變、所緣緣和三性說等，來作選擇性的取捨和判斷。如此的研究方法有好處也有限制。可能的限制是，不同研究者可能有迥然不同的斷章和取義。由於本研究的重點在於註釋傳統的建構，不在於哲學議題的價值判斷，所以本研究將採取的方法是，在限定範圍內，對於註釋傳統可能如何地被重新建構，作比較分析。本研究的文本限定範圍是:《成唯識論》、《成唯識論述記》、《成唯識論俗詮》、《成唯識論集解》、《成唯識論證義》、《成唯識論自攷》和《成唯識論觀心法要》中，有關阿賴耶識的註釋。也就是漢譯唯識三十頌中，第二頌第三、第四句、第三頌和第四頌的《成唯識論》註釋，但不包括《成唯識論》中五教十理證有本識的部份。研究的主軸在於，晚明註釋家明昱、通潤、王肯堂、大惠和智旭，如何在此限定範圍內，重新建構《成唯識論》的註釋傳統。研究方法有兩個層次: 宏觀的量化分析與微觀的質化分析。量化分析是有關晚明註釋的引用來源、引用型式、引用頻率和引用字數的分析。質化分析是在十二門 (自相門、果相門、因相門等門)的架構下，在各種不同主題的討論中，晚明註釋家們是如何利用他們能夠取得的資料的借用、詮釋和再定義，來重新建構一個遺失的《成唯識論》註釋傳統。藉由探討和分析一個重新建構傳統的實際案例，本研究希望一個「註釋傳統」的「建構性」能夠被更加地了解和注意。進而一個累積傳統的「可塑性」和「時代性」，與其「延續性」和「正統性」一樣，能夠至少受到相同的正視和省思。論文各章組織和簡要重點整理如下: 第一章是論文寫作動機。首先，簡要敘述論文所要處理的歷史現象— 一個中斷的《成唯識論》註釋傳統，以及了解這個千載難逢的歷史現象的重要性。接著，提出研究問題: 晚明的唯識註釋家如何重新建構一個已經中斷的《成唯識論》註釋傳統? 進一步，簡要地文獻回顧中國唯識識傳統的發展、晚明唯識復興的研究和宗教綜攝的意涵。最後，定義研究範範圍、研究方法和研究假說。第二章是明朝相關脈絡的簡要回顧。本章分為兩大節: 第一節是外部相關脈絡，包括明朝有關的佛教政策、王陽明心學的影響、智識主義與反智識主義的鐘擺和明朝仕紳和僧侶的相互定義。第二節是內部相關脈絡，以重要人物的相關影響的簡要介紹為主。先簡要介紹晚明唯識復興倡導的重要人物有關生平; 再簡要介紹所研究的晚明註釋家明昱、通潤、王肯堂、大惠和智旭的相關生平。第三章是宏觀的量化分析。利用晚明註釋的引用來源、引用型式、引用頻率和引用字數的分析，以量化數據來具體呈現一個中斷的傳統如何被重新建構的「建構階段性」、「建構社群性」和「註釋家相對影響性」等。例如，從晚明各家註釋的出版時間、註釋的總字數、引用的字數和引用的型式分析，可以大略地將五家註釋分成二個階段: 探索的階段和內化的階段。為了建構與過去歷史和傳統的聯結正當性，探索階段呈現出顯著的大量文獻引用的成長趨勢。一旦聯結正當性建構完成，內化階段不再強調文獻引用的數量，而且引用型式也由逐字引用型式轉移到改述的引用型式的趨勢，註釋家的主體性似乎相對地被重視。又例如，第二章的內部相關脈絡回顧只能約略地補捉到，晚明註釋家與其重要影響人物間的大概的社群網絡。本章晚明註釋的組內引用分析，可以讓我們有機會更具體化地了解晚明註釋家間的可能相對位置，譬如: 相對於明昱和通潤，王肯堂似乎比較接近於通潤。第四章是微觀的質化分析。在十二門的架構下，首先，進行《成唯識論》文本的英文翻譯，以作為進一步主題分析的依據。翻譯有參照比對Cook (1999) 和 Poussin/Leonhard (2017) 的相對應英文翻譯，並在footnote註記相對應頁碼。接著，針對有關的晚明註釋五家的註釋和引用文獻作英文翻譯和比較分析。其中，包括相對應的《成唯識論述記》的英文翻譯和比較分析。所以，比較分析可能同時涉及晚明註釋家間的共時性分析和晚明註釋家和窺基間的跨時性分析。質化分析總共有四十八個主題分析。在文本限定範圍內，作如此大量的不同的主題分析的目的，主要是要呈現晚明註釋重建的多樣性，以及此多樣性的不同可能來源。並且盡量地避免以單一或是少數的案例來對任何一家晚明註釋家作出價值判斷。第五章是結論。主要是扼要重述量化分析和質化分析的主要發現，包括研究假說結果的列表呈現。特別重述幾個深具晚明特色的個案研究，如: 五種性各別的盲測、晚明重建的多種臉像和王肯堂獨特的文本再使用。最後的結論是: 多樣性的解放。不同於唐代時代有國家朝廷支持的集中譯經場、有功德顯赫的高僧玄奘和百部論主的窺基大師，晚明有的是王陽明心學解放後的時代精神、蓬勃發展的居士佛教和仕紳和僧侶間相互定義的社會氛圍。所以，當晚明註釋家重新建構一個已經中斷的《成唯識論》註釋傳統時，不僅僅意外地把窺基當時試圖利用糅譯所去除的不同聲音加了回來，同時也將當時時代的多樣性挹注到唯識古學和唯識今學中。結果，多樣性的解放不僅是晚明唯識傳統重建的因，也是晚明唯識傳統重建的果。 One of most influential religious traditions in Eastern Asia is the Buddhist Consciousness-only School that was built by the eminent monk Xuanzang (602-664) and his disciple Kuiji (632-682) in the 7th century. As probably the most sophisticated scholastic school in Buddhism, the consciousness-only tradition in Eastern Asia was defined and reinforced by the core text Cheng Weishi Lun (CWSL) that was compiled by Xuanzang and its key commentaries that were composed by Kuiji and his disciples then. What is interesting is that those key commentaries were gradually losing their circulation in China. When there occurred the so-called renaissance of consciousness-only study in around 16th -17th centuries, those key CWSL commentaries and the lineage were already totally lost in China. Thus, those who aimed to rebuild the lost Consciousness-only School in China at that time had to figure out ways to decode the CWSL which in itself was extremely difficult to understand without those key commentaries. This dissertation intends to investigate how a lost commentarial tradition of the Cheng weishi lun was rebuilt and/or reinvented by five key late-Ming commentators— Gaoyuan Mingyu (circa 1544-1633), Yiyu Tongrun (1565-1624), Wang Kentang (1549-1613), Lingyuan Dahui (1564-1636) and Ouyi Zhixu (1599-1655). The project scope is limited to the contents regarding Chinese Triṃśikā (The Thirty Verses) stanza #2cd, #3, and #4 in the Cheng weishi lun, and in the five late-Ming commentaries Cheng Weishi lun suquan, Cheng weishi lun jijie, Cheng weishi lun zhengyi, Cheng weishi lun zikao, and Cheng weishi lun guanxin fayao and in Kuiji’s commentary Cheng weishi lun shuji. The analysis of this study is conducted at two levels: the quantitative analysis at the macro level and the qualitative analysis at the micro level. The methods at the macro level include the analysis of citation sources, citation types, quotation frequency and quotation counts. The methods at the micro level of analysis comprise the English translation of Cheng weishi lun as a basis for analysis and the English translations of relevant late-Ming commentaries and their related citations for comparison. Both levels involve synchronic analysis within the late-Ming group and/or diachronic analysis between the late-Ming group and Kuiji’s Cheng weishi lun shuji when it is appropriate. The macro level of analysis indicates that the tradition rebuilding takes times and stages. Mingyu, Tongrun, and Wang Kentang formed the exploration stage which features steep citation increases whereas Dahui and Zhixu formed the internalization stage which features fewer citations. The fact that approximately three fourths of Wang Kentang’s commentary and one third of the total information of Tongrun are citations seems to reflect the authors’ anxiety to establish the connection with the tradition past in the exploration stage to a certain degree. Moreover, the analysis of within-group citations show that the tradition rebuilding is a community work in the late-Ming as well. For example, Cheng weishi lun jijie by Tongrun and Cheng Weishi lun suquan by Mingyu are No. 2 and No. 4 most quoted citation sources, respectively. In contrast, the citations that pass through indirect sources from Cheng weishi lun shuji to the late-Ming group account for only twelve percent of total citation count. That implies that the late-Ming group had much more exposure to non-Cheng weishi lun shuji’s perspective which accounts for eighty-eight percent of total citation count. The micro level of analysis includes detailed discussions of forty-eight related topics in total in the framework of Twelve Aspects. The focus is to unfold the diverse ways in which a lost commentarial tradition could be rebuilt by different late-Ming commentators. Some key interesting findings include a blind test for “five seed-nature”, many faces of syncretism, and Wang Kentang’s unique way of reusing texts. Overall, what the late-Ming group accomplished is not “nature-characteristics synthesis” but “nature-characteristics syncretism”. The former means that the blending of School of Nature and School of Characteristics results in new Buddhist school or a new religion. However, this did not happen. What happened is that, in the contrast to Kuiji’s drive for reducing diverse voices in making a “compiled translation” of CWSL in Tang, the late-Ming commentators rebuilt the lost CWSL commentarial tradition in the opposite way. They not only restored the diversity connected with the “weishi gu xue”(the early consciousness-only doctrine), which Kuiji tried to get rid of. But they also added their contemporary diversity in both “weishi gu xue”and “weishi jin xue”(the later consciousness-only doctrine). As a result, the liberation of diversity, i.e. the release of the growing diversity, is both the cause and the effect of the rebuilding of CWSL commentarial tradition in late-Ming.
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Description:	博士國立政治大學宗教研究所 104156501
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DOI:	10.6814/NCCU201901314
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