2009年12月10日 星期四

禪學述原


THIS IS A delicious evening, when the whole body is one sense, and imbibes delight through every pore. I go and come with a strange liberty in Nature, a part of herself. As I walk along the stony shore of the pond in my shirt-sleeves, though it is cool as well as cloudy and windy, and I see nothing special to attract me, all the elements are unusually congenial to me. The bullfrogs trump to usher in the night, and the note of the whip-poor-will is borne on the rippling wind from over the water. Sympathy with the fluttering alder and poplar leaves almost takes away my breath; yet, like the lake, my serenity is rippled but not ruffled. These small waves raised by the evening wind are as remote from storm as the smooth reflecting surface. Though it is now dark, the wind still blows and roars in the wood, the waves still dash, and some creatures lull the rest with their notes. The repose is never complete. The wildest animals do not repose, but seek their prey now; the fox, and skunk, and rabbit, now roam the fields and woods without fear. They are Nature's watchmen — links which connect the days of animated life.



『這是一個可口的黃昏,整個身體是一個感官,自每個毛孔吸入美味。我以一種奇特的自在進出於自然,而我實是她的一部份。』 在我所曾讀過習禪的書中 ── 儘管我讀的並不多,還沒有看過這麼貼切的描述。這也許不是禪定的最高境界,但對我來說,也夠了。這個境界,正如湖水,波而不亂。


根據呂澂先生〈禪學述原〉一文,他認為,中國禪宗的三個系統,都源於印度大乘瑜伽學,“但以譯家傳述之詳略,而聞者因之立派分流,但得其仿佛而已”。呂澂的結論是禪宗三大系統“空談依教,究屬訛傳,誤解自覺、本覺、自性、菩提,輾轉束縛,愈溺愈深,此以大乘教義校量,而可斷言者也。… 眾生心妄,未曾本覺,榨沙取油,寧可得乎?即還其本來面目亦不過一虛妄分別而已。今講此題,禪學原形備見,詳猶不具,然必如是,決無可疑也。


又,印土大乘瑜伽學原以小乘上座化地部禪學為本,改進而為大乘。上座化地部是第二次部派分裂時形成,後來化地部分遣許多大德到各地宣揚而形成許多派別,如西北印迦濕彌羅、健陀羅一帶的說一切有部即其中一支。但是後來說一切有部反而跟原來的化地部不同調,轉而去支持原來與化地部分裂的犢子部觀點。犢子部是主張有我的,被認為是依附於佛法的外道。說一切有部在這一點上表面反對,暗中卻又採納。然而化地部的禪學由說一切有部所吸收,再傳給說一切有部分裂出的經部。經部以及它的前身譬喻師分別代表了小乘過渡到大乘的二個不同學派的階段。譬喻師的理論可為大乘中觀學說的開導;經部的理論可為唯識學說的開導。後來經部發展成佛教四大派別之一,反而與說一切有部在小乘佛教分庭抗禮。印順法師自稱是大乘中觀學者(但不是西藏所傳的後期中觀學者),所以他在〈略說罽賓區(註:即健陀羅以北的雪山區,亦可包括迦濕彌羅,說一切有部亦在此區活動)的瑜伽師〉一文說:『等到(譬喻師)從禪出教,…,經部是大盛了,與有部對立了,也就成為學理的研究,不再有譬喻瑜伽者的自化化他的活力。』等於是連唯識學的小乘過渡都否定了。


那麼中國禪宗所傳承的大乘瑜伽又是怎麼來的?原來在譬喻師形成經部後,有一些禪師還是持行於罽賓山區,不斷地大乘化與秘密化,直到西元三四世紀間才分化出大乘瑜伽師。而傳宏大乘瑜伽師的重要人物,無著,從禪出教,集出唐玄奘魂縈夢牽的《瑜伽師地論》後,後學者也就化成法相唯識學,偏重於義理的精究了。



1 則留言:

  1. 初禪至少應具備五支:尋,伺,喜,樂,心一境性。

    applied thought, sustained thought, happiness, bliss and unification of mind.

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