The Pixieji, written in 1644 by the proudly self-proclaimed Confucian Zhong Shisheng, records a fervent defense of Confucianism and acerbic polemic against the newly-arrived doctrines of Catholicism. The text has a preface signed by a Buddhist monk named Shi Dalang, which records an exchange between Zhong and another Buddhist by the name of Chan Master Jiming. Jiming advises Zhong not to worry himself with polemics against the new doctrine, while Shi Dalang goes so far as to assert that these Christian missionaries are actually bodhisattvas in disguise, who have come to stimulate debate with Buddhists and Confucians and thereby purify and strengthen Buddhism and Confucianism. Indeed, he goes on, this is why both the perverse doctrines of the Christians and the correct doctrines of the Confucians and Buddhist are both to be affirmed as “inconceivable”—wondrous manifestations of the salvific power of ultimate Buddha-nature. But things are not as they appear: Zhong Shishen is actually the birth name of the great Ming Tiantai and Pure Land scholar Ouyi Zhixu, and both Shi Dalang and Chan Master Jiming are in fact fictional creations. In other words, all three of the interlocuters are Ouyi Zhixu himself. Through examining this intricate literary and philosophical game, this paper explores the Tiantai Buddhist ideas of “the mutual interpervasion of the ten inherently entailed realms,” “the Three Thousand dwelling together as a single moment of mentation” through the coexistence of critique and tolerance, hatred and acceptance of Christians, in Zhixu’s own mind, exemplified in the many-selved coexistence of his past Confucian self and his present Buddhist self—a model of how our conditioned selves, with all their concrete loves and hates and their inexorable ambivalences, can coexist with our simultaneous understanding of the need for what we love and what we hate to continue to coexist.

Keywords: Tiantai Buddhism, Ouyi Zhixu, Catholic Missionaries, Coexistence, Polemic, Inexorable Ambivalence

鐘始聲與藕益智旭的共生之道：排斥與共生同居一念之實例

任博克
芝加哥大學

明末【闢邪集】一文，記載了衛道儒生鐘始聲激烈批判新來中華的耶穌會傳教士，大抱義憤語氣闢邪耶而護儒道。僧人釋大郎為此文造序，序中則記載一位際明禪師寄給鐘始聲書信，從出世立場勸鐘氏不必如此操心，而釋大郎的序文中甚至指耶教傳教士為秘密菩薩，密行菩薩道，正好是來暗中援助儒釋道人士，可因受其刺激而更精化本有之正道，甚至稱讚兩方為「不可思議邪！不可思議正！」。有趣的是：鐘始聲 其實是高僧藕益智旭出家前的俗名，而書中記載與之交情的僧人通通是虛擬人物。大怒的闢邪批判與達觀的圓融寬容，其實都是藕益智旭一人所出，而在整部文獻中「藕益智旭」四個字始終不得一見。總言之，在這對話裡頭，雙方都是藕益智旭大師所化身的虛擬人物，也同時都是大師心中的實存成分。本文探討大師如何處理自心並存的相反心態，如此展開一人心中的多元自我。從其過去尚未出家前的儒生情操還俱在，與現在天台佛教立場永遠並存並用，正好可以敞開藕益大師所領略的天台宗思想「性具十界互遍」、「一念三千」等教義，獲得實際顯現。

關鍵詞： 藕益智旭 批判 傳教士 一念三千 天台宗 性具思想