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
出版日期
2015.07
出版者
山西省佛教協會
出版地
山西, 中國 [Shanxi, China]
資料類型
會議論文=Proceeding Article
使用語言
英文=English
附註項
主辦方: Buddhist association of Shanxi Province 山西省佛教協會 作者單位：University of Notre Dame 美國聖母大學
摘要
The Temple of the Buddha’s Radiance 佛光寺 is located neither on one of Wutai’s five most sacred peaks nor in any of its interior valleys. Rather it lies just to the SSW of the Wutaishan proper, amidst the hills through which pilgrims coming, for example, from Chang’an commonly passed on their way to Mañjuśrī’s earthly habitation. It’s main hall stands even today as one of China’s few wooden temple buildings to have survived from as early as the ninth century and it is regarded as a major site of what we might call “Greater Wutai.” The de facto founder of Foguangsi as a principal Wutai pilgrimage site was the charismatic monk Jietuo 釋解脫 (d. 653), a famous master of vinaya and meditation said to have been especially devoted to Mañjuśrī 文殊菩薩 and to the Huayan jing 華嚴經. Four or five decades after Jietuo’s death Fazang 法藏 (643-712), the great Huayan hierarch and systematizer of Huayan thought, collected the lore concerning his saintly predecessor and compiled an account of Jietuo’s life that he included in his hagiographical account of the transmission of the Flower Ornament Scripture, the Huayanjing zhuanji 華嚴經傳記, which may fairly be regarded as the earliest “history” of Huayan. This paper will be a close reading (and will include a full annotated translation) of Fazang’s hagiography of Jietuo. It will give special attention to two related themes: 1. Fazang’s markedly sectarian presentation of Jietuo as a kind of “Huayan hero” notably superior in spiritual accomplishment to Huisi 慧思 and Zhiyi 智顗, the founders of the rival Tiantai tradition. 2. The hagiography’s deliberately ambiguous treatment of the kinds of visionary experiences (e.g., apparitions of Mañjuśrī) associated with pilgrimage to Wutai, as when Mañjuśrī is said actually to have chided Jietuo for bowing before his miraculously appearing image when he should have known that it is only “awakened understanding” (悟解) and “awakening to non-arising” (悟無生) that are important. This may be seen as an anticipation of the sort of “disenchantment” (Entzauberung) with the religion of pilgrimage and visions that would later be voiced in the Chan tradition by figures like Linji 臨濟 (d. 866). 就位置而言，佛光寺既不在五臺山最為神聖的五頂，也不在其中任何一座山谷。相反，它座落于五臺山正南偏西南的群山，來自諸如長安等地的朝聖者，穿過這些山峰後到達文殊菩薩在此塵世的道場。佛光寺的主殿至今依然矗立，是中國自九世紀以來倖存下來的少數木制建築之一。佛光寺是我們可稱之為“大五台”地區的一個主要佛教地點。 作為五臺山主要朝聖地之一的佛光寺，其實際創建者為富有魅力的僧人釋解脫（653年卒）。釋解脫是著名的律師和禪僧，據信對供奉文殊菩薩及《華嚴經》至為虔誠。在他去世四、五十年後，偉大的華嚴祖師、將華嚴思想系統化的法藏（643-712年在世），搜集了這位神聖先行者的傳說，為其作傳，並收入自己關於《華嚴經》流布的聖徒傳《華嚴經傳記》中――該書可謂華嚴最早的“歷史”。 本文將詳細解讀法藏的釋解脫傳，並附一份完整的帶有注釋的譯文。本文將特別關注兩個相互關聯的主題: 1. 法藏對釋解脫形像的呈現有明顯宗派性，將其描繪為“華嚴英雄”式的人物。他在精神方面的成就，比作為對手的天臺宗創始人慧思和智顗都要高很多。 2. 對跟五臺山朝聖有關的影像經驗（例如文殊的幻影），釋解脫傳有意地進行了模糊處理。據說，文殊菩薩斥責釋解脫在自己神秘出現的影像前拜伏，因為後者應深知只有“悟解”和“悟無生”重要。或許，這可以視為後來為臨濟（866年卒）等禪宗人物所代表的、那種對於朝聖和影像宗教的“驅魅”的先聲。
