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How Important is Mount Wutai?: Sacred Space in a Zen Mirror=五臺山如何重要?: 禪宗所鏡鑑之神聖空間 |
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Barrett, T. H. =巴瑞特
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一山而五頂：多學科、跨方域、多文化視野中的五臺信仰研究國際學術研討會=An International Conference The Mountain of Five Plateaus： Studies of The Wutai Cult in Multidisciplinary and Transborder/Cultural Approaches
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| Date | 2015.07 |
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| Publisher | 山西省佛教協會 |
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| Location | 山西, 中國 [Shanxi, China] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 英文=English |
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| Note | 作者單位：SOAS, The University of London 英國倫敦大學亞非學院 |
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| Abstract | This paper looks at criticism of the importance of 五臺山 in the 禪宗. Most famous is 臨濟, T47: 498c. 「有一般學人，向五臺山裡求文殊，早錯了也！五臺山無文殊。」. There are also 公案 in 碧岩錄, etc. which have a similar message. These have already been studied in English. Here we try to look at earlier sources, since many 語錄only exist in late editions, for example 雪峰義存: 雪峰語錄 is only widely available in an edition of 1701. Yet it is clear that negative ideas are already present in the late eighth century, i.e. 歷代法寶記: 「佛在身心，文殊不遠。」
In the 祖堂集 we find that some stories concerning 五臺山 that later appear in 公案were already known. But we also find stories concerning 五臺山that do not occur later, for example one 問答 of趙州從詵 (778-897): “師問僧，「從什摩處來？」對云，「從五臺山來。」師云，「還見文殊也無？」對云，「文殊則不見，只見一頭水牯牛。」師云，「水牯牛還有語也無？」對云，「有。」師曰，「道什摩？」對云，「猶寒，伏惟和尚尊體起居萬福！」” Equally some stories in the 趙州錄 seem to be quite late, for example, “豐幹到五臺山下，見一老人。干云，［莫是文殊也無？］老人云，［不可有二文殊也。」”
But all the stories about 趙州從詵 offer indirect criticism of pilgrimage to五臺山; there is no expression like that of臨濟. By contrast 雲門文偃（864-949） is quite sarcastic: “近日師僧北去，言禮文殊；南去，謂遊南嶽。與麽行腳，名字比丘，徒消信施。” Perhaps these differences are differences in what might have been called 家風。They all of course make clear that looking for 文殊is not as important as 頓悟, or 見性or whatever they consider to be the aim of the 禪宗.
This may look as if they consider the Buddhism of五臺山inferior, and in fact they do, because they consider all Buddhism inferior. This does not mean that they necessarily thought of五臺山as unimportant. Consider龐蘊居士 (c. 740-808). There is a verse attributed to him that says, “知餘轉《般若》，見余轉《金剛》。和掌恭敬了，不動見空王。亦勝生命施，亦勝坐天堂，亦勝五臺供，亦勝求西方。” Now 求西方 is certainly not unimportant: eventually in the 禪宗 we find 禪淨兼修。And the fact that all these masters spent so much time affirming the superiority of their practice to practices related to 五臺山shows that they did consider the latter important enough to criticize repeatedly.
本文關注的是禪宗試圖否定五臺山的重要性，其中最有名的出自臨濟之口：「有一般學人，向五臺山裡求文殊，早錯了也！五臺山無文殊。」（T47: 498c）《碧巖錄》等著作中也有類似批評的公案。這些公案的研究都已有英文專著。在此，我們應該考察更早期的資料。因為許多語錄都是以晚出的版本存世，例如常見的雪峰義存的《雪峰語錄》是1701年編訂完成的。但是一些批評性的思想在八世紀晚期已經出現了。《歷代法寶記》中就說到：「佛在身心，文殊不遠。」
閱讀《祖堂集》會發現，後來出現在公案中的一些關於五臺山的故事已見載於此書。但是，我們也會找到一些關於五臺山的故事再沒有出現於後來的文獻中。例如趙州從詵 (778-897)的一則問答說：“師問僧，「從什摩處來？」對云，「從五臺山來。」師云，「還見文殊也無？」對云，「文殊則不見，只見一頭水牯牛。」師云，「水牯牛還有語也無？」對云，「有。」師曰，「道什摩？」對云，「猶寒，伏惟和尚尊體起居萬福！」”同樣的，《趙州錄》中的一些故事似乎也成型時間很晚。例如下則：“豐幹到五臺山下，見一老人。干云，［莫是文殊也無？］老人云，［不可有二文殊也。」”
但是，與趙州從詵相關的故事針對五臺山朝聖作出的都是間接性批評，完全不見臨濟那樣的表述。相形之下，雲門文偃（864-949）出言則頗事挖苦：“近日師僧北去，言禮文殊；南去，謂遊南嶽。與麽行腳，名字比丘，徒消信施。”或許這就是所謂“家風”不同罷。不過他們都明確表示相比尋訪文殊，更切要的是頓悟或見性等禪宗的所追求的目標。
如此看來，他們認為五臺山佛教並不足道，事實上確實如此，因為所有形態的佛教都被他們所輕視。但這並不說明他們覺得五臺山不重要。觀龐蘊居士 (c. 740-808)一例即知。據傳，他有詩云：“知餘轉《般若》，見余轉《金剛》。和掌恭敬了，不動見空王。亦勝生命施，亦勝坐天堂，亦勝五臺供，亦勝求西方。”此則“求西方”自非等閒事，何況禪宗最後講究禪淨雙修。既然所有這些禪師都要通過貶低與五臺山相關的修行來抬高他們自己的修行，那說明恰恰是因為五臺山足夠重要，才值得讓他們反覆批評。 |
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| Hits | 285 |
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| Created date | 2020.10.16 |
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| Modified date | 2020.10.27 |
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