南宋臨濟禪=Southern Song Linji Chan; 禪宗初傳日本=Early Transmission of Zen to Japan; 蘭溪道隆=Lanxi Daolong
摘要
南宋臨濟禪在日本的流布肇始于蘭溪道隆禪師（1213～1278）東渡日本（1246 年）。本研究試圖探究的是當時南宋禪宗思想在日本傳播的過程中面臨的問題。具體來說，有以下三個方面： 1.南宋禪宗思想的性質―唐代初期興起的禪宗到唐末五代經過了兩次嬗變。及至宋代，其教學和傳播形式又變爲文字禪和公案禪。到了南宋時代，禪宗已變得極其晦澀難懂。因此，南宋時期臨濟宗禪師們東渡日本以後，在日本這片處女地佈道的過程中遇到了極大的困難。 蘭溪道隆禪師到日本以後，先後在鎌倉建長寺和京都建仁寺上堂說法，日本僧人難解其意。與此相同，日本道元禪師（1200～1253）渡海南宋江南學禪修行（1223～1227年）。回日本後在京都興聖寺、越前永平寺開堂説法的記錄《正法眼藏》素有難解之稱，情況與蘭溪道隆相同。 2.蘭溪道隆禪師説禪的瓶頸——蘭溪道隆禪師抵達日本的時候正值壯年——三十四歲。他在南宋未有住持禪院説禪的經歷。由於缺乏必要的教學經驗，生搬硬套南宋禪宗的教學方法似乎是唯一的選擇。所以毫無禪宗學習經驗的日本僧人自然就難解其意了。 3.受制於當時的國際關係―元朝滅亡南宋（1279年）， 占領高麗，甚至兩次遠征侵略日本（1274、1281年）。蘭溪道隆禪師到日本傳禪正值日元兩國關係極其緊張的時期。所以，在他駐錫日本的三十三年中，傳禪活動也不能不受此時期國際關係的影響。他不僅婁遭元朝特務構陷，而且還被開除住持職位，放逐到外地。 Lanxi Daolong’s (1213–1278) voyage to Japan in 1246 is sometimes said to mark the early transmission of Southern Song Linji Chan to Japan. This paper examines the various challenges encountered during the transplantation of Chinese Chan to Japan. I focus on three sources of difficulty: (1) The character of Chan in the Southern Song——Chan, following its rise in the early Tang, underwent two philosophical transformations during the late Tang and Five Dynasties, followed by further major turns in the Song with gong’an and wenzi chan. As a result, Chan philosophy by the time of the Southern Song was quite difficult to grasp. The transplantation to Japan of this latter and more complex Southern Song Chan proved difficult. Lanxi Daolong’s Chan teachings in Kamakura and Kyoto—his sermons and explanations of the dharma—were often incomprehensible to his Japanese Zen monastic audience. By the same measure, the Japanese-language teachings in Shōbōgenzō by Dōgen—who had traveled to Southern Song China, practiced, and received transmission before returning to Japan in 1227—were likewise difficult for the Japanese to understand. (2) The limitations of Chan Master Lanxi Daolong——Lanxi Daolong arrived in Japan at the young age of 34. However, he had no knowledge of how Japanese Zen, such as it was, was being practiced at that time. His wish to transplant Southern Song Chan without adaptation meant that he was not understood by the Japanese, and that he could not entirely shake the air of mistrust that hung about him. (3) International relations——Geopolitics of the late 13th century were extremely tense. Around the time of the destruction of the Southern Song by the Mongol Yuan in 1279, the Mongols invaded Goryeo (Korea) and gained a strategic position to launch an assault on Japan. Southern Song Linji Chan monks arrived in Japan just as the countries were advancing toward the Mongol invasions of Japan in 1274 and 1281. Lanxi Daolong, throughout his final 33 years, was compelled to change his abbatial appointments often, sometimes under suspicion of being a spy for the Yuan.
