「不離文字」與「不立文字」： 從「詩偈」與「庭園」論夢窓疎石禪思與修證

Abstract

禪宗重視親證體悟，因此對於文字語言與修證實踐的思索始終是禪思想的核心議題，基於此本文選取夢窓疎石在創作形制上表現出「不離文字」與「不立文字」的不同，但卻共同反映「不立文字」第一義意蘊的「詩偈」與「庭園」，考察夢窓思想裡的修證架構「根本智——後得智」的內在脈絡，以及於現實層面的實踐。 思想是對生活及現象的省思，因此首先以宏觀的角度：日本禪宗積極進入以顯密佛教為中心的國家宗教體制、元代崇教抑禪政策的衝擊、宗門裡禪教合流與禪淨合流的風潮，從時代議題的框架探索夢窓禪思想的基本圖像。在禪與教的議題上，夢窓會通二者認為通過理解彼此理論，即能了解二者僅是修行方法有別，但是有共同的修行目的，亦即夢窓禪思想裡最根源的去除一般二元對立的分別意識，復返原有的本分大智，而公案的功用與目標也是如此，同時夢窓也指出語言的方便妙用，因此架構出「根本智（本性）——後得智（利他渡人）」的修證理論。最後在破除分別的根基上，夢窓認為淨土宗區分淨穢、聖凡，以及部分修行者過於強調易行與難行，已落入分別、離開第一義，是以未主張禪淨一致。 其次在「根本智——後得智」的修證架構下可以得知，利益眾生的濟世思想始終存於夢窓的意識，其人詩偈創作也出現相似的從個人禪悟走向群體的方向。考量其人生涯不同時期以及思想的側重，因此分從「山居詩」、「徧界一覽亭」與「字說」考察，從中探得其人心境與生命處境抉擇轉變的關鍵在於受華嚴思想影響。荒木見悟詮釋華嚴一乘教的要旨在於「普照萬機」：使眾生根機與萬物各安其位，深化其存在基礎，將之涵攝於終極的真實中，是故強調以種種法門救度億萬根機，展現了在自身證悟之後，也欲使眾生萬物體認同樣的自由無礙。這樣的思維揭示了從「根本智」自然生發「後得智」的原因，以及華嚴思想如何融通至夢窓的禪思，禪教思想的交會從而與其人的修證理論產生關聯，禪教一致是「根本智——後得智」的前提基礎。以此審視夢窓弘法濟眾的入世選擇，除了現實層面審時度勢、等待能共享理想的權威者，思想上「根本智——後得智」的修證架構是夢窓入世的依據與觸發行動的根源。 最後在庭園的營造上，夢窓的造園設計與對空間的命名呈現從重視實際山林水石的「寫景」式風格，轉向抽象化的「言志」模式，其中以立石模擬瀑布態勢傳達修悟意涵的龍門瀑枯山水石組，是日本庭園史上造景的里程碑。從對枯山水與自然實景的討論，以及每個庭園都有的觀音信仰建築設置，夢窓的造園理念顯示為代表復本反源思想的「自然觀」，以及體現利益眾生的「慈悲觀」，呼應著「根本智——後得智」的修證架構。庭園裡當夢窓以「佛眼」、「禪觀」照見萬物萬象時，禪與華嚴再度相遇交會，立基於兩者對空性、語言有相似的省思，夢窓進一步汲取華嚴對萬物、物我關係、法界諸相的深刻思索，使禪與教相互補充。此處通過西谷啓治同樣涵攝禪與華嚴思想的「空的哲學」，借其「空之場」理論中梳理事物間關係的「回互相入」概念，釐清正是因為去除我執與分別，於是自他不二，必然生成自利利他的作為，完整了「根本智——後得智」修證體系的內在脈絡。而此修證架構落實於夢窓個人的生命顯現為仕隱對立的消融，在現實層面則是「冤親平等」、濟渡眾生的作為。 禪與教的融通，朗現了「根本智——後得智」架構裡上求佛道與下化眾生之間的必然與相即，也從而豐盈了思想的實踐與行動面向，成就夢窓生命人格與庭園空間的莊嚴圓備。

Zen Buddhism emphasizes personal enlightenment and thus, the discussion of language and practice is central to Zen thought. Based on this, this paper examines the differing yet interconnected expressions of "not leaving language"（不離文字） and "not establishing language"（不立文字）in Musō Soseki's creations, specifically through his "Zen verses" and "Zen gardens," both reflecting the ultimate meaning of "not establishing language." This study explores the internal framework of Musō's practice, "fundamental wisdom—subsequent wisdom," and its practical application in reality. Thought is a reflection on life and phenomena. Therefore, this paper first takes a macroscopic perspective: examining the basic image of Musō's Zen thought through the framework of Japan's Zen Buddhism integrating into the state religion centered on kenmitsu (exoteric-esoteric顯密) institutions, the impact of the Yuan dynasty's policy of promoting Doctrinal Buddhism (scripture-based traditions 教) over Zen Buddhism （禪）, and the trends of“unity of doctrinal and meditative approaches” and “the consistency of Zen Buddhism and Pure Land Buddhism”. On the issue of Zen and Doctrinal Buddhism, Musō believed that understanding each other's theories could reveal that they only differ in methods of practice but share the same goal of enlightenment. This reflects the deepest root of Musō's thought: removing the dualistic separation and returning to the original, innate wisdom, which is also the function and goal of Zen Koans（禪公案）. Musō also highlighted the skillful use of language, thus constructing a practice theory of "fundamental wisdom (original nature)—subsequent wisdom (benefiting others)." On this basis, Musō critiqued Pure Land Buddhism for distinguishing between pure and impure, sacred and mundane, and for some practitioners overly emphasizing easy versus difficult practices, which he saw as falling into dualistic separation, deviating from the ultimate truth. Secondly, under the practice framework of "fundamental wisdom—subsequent wisdom," it is evident that the idea of benefiting all beings was always present in Musō's consciousness. His Zen verses also reflect a similar shift from personal enlightenment to collective orientation. Considering different periods of his life and shifts in his focus, this paper examines "mountain living poetry", "View from the 徧界一覽亭", and "Portrait Praise" to trace key transitions in his mindset and life choices, influenced by Hua-Yen Buddhism. Araki Kengo interprets the essence of Hua-Yen One Vehicle teaching as "universally illuminating all phenomena," which aims to situate all beings and things in their rightful place within the ultimate truth. This emphasizes various methods to save innumerable beings, showcasing the natural emergence of "subsequent wisdom" from "fundamental wisdom" and how Hua-Yen thought integrates with Musō's Zen thought. The intersection of Zen and Hua-Yen Buddhism thus aligns with Musō's practice theory, with doctrinal and meditative integration as the foundational basis of "fundamental wisdom—subsequent wisdom." This perspective elucidates Musō's worldly engagement choices, influenced by both practical circumstances and the theoretical framework of "fundamental wisdom—subsequent wisdom," guiding his actions. Finally, in garden design, Musō's approach evolved from "scenic representation," focusing on actual natural landscapes, to "expressing intention" through abstract forms. His use of placing stones to simulate waterfall states, conveying enlightenment, marked a milestone in the history of Japanese garden design. Through discussions of “Karesansui”（枯山水） and natural scenery, and the presence of Kannon (Avalokiteshvara) （觀音）belief structures in each garden, Musō's garden philosophy reveals "nature view" representing the thought of returning to the source, and "compassion view" embodying the aim to benefit all beings, resonating with the practice framework of "fundamental wisdom—subsequent wisdom." In gardens, when Musō used “Buddha eye”（佛眼） and “Chan observation” （禪觀）to perceive all phenomena, Zen and Hua-Yen intersected again. This intersection, based on similar reflections on emptiness and language in both traditions, allowed Musō to absorb deep insights of Hua-Yen into the relationships among all things, integrating Zen Buddhism and Doctrinal Buddhism to supplement each other. Utilizing Nishitani Keiji's "philosophy of emptiness," particularly the "place of emptiness" theory which examines interrelationships, clarifies that eliminating ego and dualistic separation naturally leads to self-benefiting and benefiting others. This completes the internal framework of the "fundamental wisdom—subsequent wisdom" practice system, reflecting in Musō's life as the dissolution of the tension between engagement and withdrawal, and in practical terms, as actions embodying “quality of enemies and friends” (impartiality in love to all) and benefiting all beings. The integration of Zen Buddhism and Doctrinal Buddhism illuminates the necessary and mutual aspect between seeking enlightenment and transforming beings within the "fundamental wisdom—subsequent wisdom" framework, enriching the practical and action-oriented dimensions of thought, culminating in the dignified and complete personality and garden spaces of Musō.