北宋禪僧釋惠洪，是位博學多才而又極富爭議的人物，由於他性情活躍，勇於批判議論，思想理念也新穎不同流俗，這已讓他在佛教界受到褒貶兩極的懸殊評價，再加上他又不幸捲入激烈黨爭，遭致數度下獄、脊杖、黥面、流放、褫奪僧籍等等慘酷待遇，更使得他生前身後，無法昂然挺立於世人眼底、光耀於青史之中；特別是處在恐怖政爭陰影下，惠洪所寫的〈上元宿百丈〉詩：「十分春瘦緣何事，一掬歸心未到家。」竟也成為蔡卞夫人，也就是王安石次女，因袒護自家人，深知惠洪是政敵的知交，便指斥他一介緇流，卻不遵佛戒，身染俗塵，輕薄無行，為虛掛「和尚」之名的「浪子」。於是「浪子和尚」便成了惠洪不能忘情絕愛、欲炙女色的口實，幾乎使他人格破產，不僅宗教情操遭質疑、著作可信度及教門功績也被大打折扣。為澄清這種長期以來偏執不公的錯解，本論文便從根本關鍵的「浪子和尚」一詞著手，提出與以往不同的看法，為這位著述等身，功在教門，雖遭禍害仍衷心向佛的一代禪僧，逐次翻案辨明。

　　　　　"icize and comment on others. His ways of thinking was unique and did not just follow the trend. This made him receive two extreme evaluations in the discipline of Buddhism. In addition, unfortunately, he was involved in fierce party dispute. He went to jail and received punishment such as whipping, face tattoo, exiling, and depriving of monk status. All of these made him unable to receive high respects from that world nor be recorded in history with great honor. In the shadow of political party dispute, he wrote the poem, Sahngyuansupaichang, stating, "What made spring become slim; a heart wanting to go home cannot make it." The poem was criticized severely by Madam Tsai Pien, the daughter of Wang An-Shih. Knowing Huihung had been a long time acquaintance of the political rivals, she denounced him as loafer monk who did not obey Buddha principle to protect her own families. Thus, "loafer monk" became the cause for gossiping Huihung, being mindful of passionate love. After that, personality, devotion to religion, writing, credibility, and religious work of Huihung were all in doubts. In order to correct this injustice lasting for years, this essay will work on the crucial term of "loafer monk" as the beginning to raise points which have not been considered before to reverse a previous wrong judgment for this master who devoted himself so much on the religious work. Firstly, we would introduce the life of Huihung and discuss the origin of "loafer monk" and what was going on after the calling. Then this essay will give a detailed explanation about "loafer monk" and analyze the poem, Sahngyuansupaichang, as the evidence. In that sense, readers will understand the background of "loafer monk" and realize that "loafer monk" is the product of political dispute. We will repute the inappropriate calling of "loafer monk" and based on that, we will illustrate the religious sentiment of Huihung in his life, how he implemented his belief into life, the respect he paid to the religion, and the doubts and worries of religious environment. We will conduct a further discussion on religious principle of sex from the personal point of view of Huihung and his distribution to the religion. The purpose is to correct the prejudice. There are six chapters in this essay and a conclusion will be attached in the end to sum up all the points. In order to avoid providing empty talk without evidence, we collect a great number of data from Buddha studies, Tenglu, historical books and collection. With these historical documents, the difficulty of reading will be enhanced. But there is a need for this essay to use these documents to remove the prejudice and gain public recognition.