晚明一向被視為反傳統、思想解放、個人主義盛行的時代，在傳統價值觀即將崩解與等待建立的過程中，許多茫然、失序、誑異、疑辯的現象，成為文化過渡的必經路程。在這個過程裡，「狂禪」風潮的出現，極具典型意義。「狂禪」，原是一種偏差的修行風格，在明代後期的出現，不僅是一個禪學範疇的名詞，更是思想界、文化界特殊風氣的指涉。本文將「狂禪」放回到明代王學之後，特別是龍溪、泰州學中觀察，期能提供進窺晚明總體文化現象的一個認知基礎。 本文的論述次第如下：首先勾勒出當時文化界慧業修習之禪稅聚會的風氣，以及儒禪參合的學術背景。其次探究佛教界對禪學狂風流幣的訾議與危機論　辯。其次探討理學之近禪，舉陽明之辨極禪儒，並抽繹出龍溪、泰州學「玩弄光景」之特質，探究其如何進一步引致理學之狂禪流風。其次，筆者考察文化界在此流風中的效應，文人提出「狂者」之論，並激賞「狂者」的人物風姿，李贄狂縱的生命情調為「狂禪」風潮推波助瀾。末段，筆者藉袁中郎「禪不成禪、儒不成儒」的話語，試闡述「狂禪」在明末清初獲致的歷史評價。

　　　　　The thought of the late Ming always has been looked at as espousing antitraditional sentiments, liberal thinking and individualism. When traditional values are on the verge of collapsing and being reconstructed, uncertainty, lack of order and doubt are bound to occur, forming a necessary part of cultural transition. It was during this period that wild chan 狂禪 appeared, which fully possessed its traditional meaning. Wild chan is a deviant form of Buddhist practice that appeared in the lat Ming. It is not only a chan studies categorical noun, but also a special philosophical and cultural reference. This article places wild chan after the Wang Yangming 王陽明 school of thought and looks at it through the Long Xi 龍溪 and Tai Zhou 泰州 schools of thought. It is my hope to provide a basis of knowledge via an insightful view of this broad, late Ming cultural phenomenon. This article first outlines the gatherings of Buddhist practitioners common at that time and a scholarly background of the Confucian/Buddhist melding. Second, the arguments of religious circles on the accumulated defamation and crisis of chan studies are explored. Third, this article delves into the li studies practitioners' acceptance of chan studies, such as Wang Yangming's arguments on Buddhism and Confucianism. It also describes the distinctive "playing with circumstances" of the Long Xi and Tai Zhou schools of thought and clarifies how they further brought about the wild chan craze. Next, the article looks into this trend's effect on the cultural elit and into the literatis' writings on the wild. This article greatly appreciates the graceful bearing of those wild persona, including Li Zhu 李贄 and his lascivious lifestyle, which was spurred on by the wild chan rage. The final section of the article cites Yuan Zhonglang's 袁中郎 "the chan that fails to be chan and the ru that fails to be ru" 禪不成禪, 儒不成儒 in an attempt to depict the historical value of wild chan in the late Ming/early Qing.