如何使頓悟漸修成為可能：《楞嚴經正脈疏》中的 三種禪定、根性與釋經策略

Abstract

在明朝，佛教思想界興起了一股詮釋《楞嚴經》的風氣，這股風氣的產生，是應運當時思想界對「頓悟漸修」的重視而生。而在明朝《楞嚴經》的註釋書中，引起最大迴響、批評的，首推交光真鑑的《楞嚴經正脈疏》。交光真鑑以「正脈」二字為其名，表示其註解是以將經文內容存在的主從關係，段落與段落之間的連結關係正確、如實地呈現出來見長，而不參以主觀意見強經文以從我。 本文旨在呈現，此「正脈」的意涵，不僅是單純於情節及文意上的理解，他代表的意涵，是交光真鑑透過經文內容存在的主從關係，段落與段落之間的連結關係，組織出一套究竟的「修道歷程」。整個經文的歷程，包括其中的悟道、修道，都是來落實這套「修道歷程」。故我們可視「正脈」的指出，是使這個「修道歷程」成為可能的指出，而此「修道歷程」便是「頓悟漸修」的修道歷程。 更進一步，本文更進一步申說交光真鑑如何透過《楞嚴經》的內容，豐富「頓悟漸修」的概念意涵，證成「頓悟漸修」的合法性與必要性。交光真鑑將經文分成「解」（奢摩他）和「行」（三摩提、禪那）兩的部分。「解」的部分，以「識」與「根」區別兩種頓悟真心的路徑，並以「非自然」「非因緣」概括「真心」的性質，將「頓悟」的合法性建立在「非因緣」，「漸修」的合法性建立在「非自然」之上。為「真心遍在」與「真心如何產生無明」這兩個主題，提出系統性的說明。「行」的部分，則是立基於真心「非自然」「非因緣」的理論基礎上，提出一套不以特定內容設定真心，同時間存有階段性歷程的漸修工夫，這套工夫，正是經中的「耳根圓通」法門。 交光真鑑在註釋中明言，此套修道歷程是比天台止觀更爲究竟的法門，因此本文的最後，以幽溪傳燈的《楞嚴經圓通前茅》作為對照組，對照出幽溪傳燈如何立基在《正脈》的成果上，在《楞嚴經》的敘事中，發現出一套符合天台教旨的修道歷程。同時本文發現，交光真鑑以「用識不用根」來批評天台止觀，起因於交光真鑑認為「空、假、中」在彼此交互否定的過程中，隱含著「對治」的對立思維在其中。 總結而論，註經者會透過組織經文情節，來呈現註家心目中理想的修道工夫。在這過程中，可產生雙重的效果：一、收編經書於自家宗派，二、吸收經書中的新資源豐富、補充自家宗派的思想內容。本文以此角度看待台、賢的《楞嚴經》詮釋史，並以「頓悟漸修的修道歷程為何、如何建構」，作為理解明代《楞嚴經》註解流行時，大家共享的問題意識。

In the Ming dynasty, because many Intellectuals regarded “sudden enlightenment followed by gradual cultivation”(頓悟漸修) as an important concept, many Buddhists paid attention to interpret “Śūraṅgama Sūtra”. Among all interpretation of “Śūraṅgama Sūtra”, “Zheng Mai Shu of Śūraṅgama Sūtra”(楞嚴經正脈疏) written by Jiaoguang Zhenjian(交光真鑑) is the most admirable and Controversial book. The book is good at clarifying the different relationship between different paragraph. He criticized old interpretation using unapplicable concept to misinterpret text . That’s why Jiaoguang Zhenjian named his book “Zheng Mai Shu” Actually, the reason why Jiaoguang Zhenjian clarifys the different relationship between different paragraph is pointing out the exactly way of practicing Buddhist rules. In other words, the paragraph of Śūraṅgama Sūtra makes the exactly way of practicing Buddhist rules workable. That is the other meaning of “Zheng Mai Shu”. The exactly way of practicing Buddhist rules is “Sudden Enlightenment Followed by Gradual Cultivation”. In Zheng Mai Shu, there are two parts in the Śūraṅgama Sūtra: teaching and practicing. In the teaching part, there are two ways to realize “the nature of heart”: “sense organ”(根) or “consciousness”(識). Jiaoguang Zhenjian distinguished which one is the correct way. “The nature of heart” is not only “not transcendent” but also “not experienced”. Due to “not experienced”, Practitioner can practice Sudden Enlightenment. Due to “not transcendent”, Practitioner can practice gradual cultivation. In conclusion, there are systematic descriptions about omnipresent “the nature of heart ” and “the ignorance to the nature of heart”. In the practicing part, there is a gradual cultivation without regarding “the nature of heart” as anything. This kind of gradual cultivation is the perfect penetration of the ear faculty(耳根圓通)。 Jiaoguang Zhenjian claimed that the kind of self cultivation is better than “Zhiguan of Tiantai School”(天台止觀). Compare to “Yuan Tong Shu of Śūraṅgama Sūtra”(楞嚴經圓通疏), we will find out how Youqi Chuandeng(幽溪傳燈) found out the exactly Tiantai way of practicing Buddhist rules in Śūraṅgama Sūtra. Therefore, in the end of my article. There is a thinking mode of opposition in the process of mutual negation. That why Jiaoguang Zhenjian regarded Zhiguan of Tiantai School as using consciousness instead of using sense organ. In conclusion, annotators usually display their ideal self cultivation through organizing relationship between different paragraph. In the process of interpreting text, annotators incorporate the classic book into their own sects. Meanwhile, annotators absorb the new concepts in the classic book in order to enrich the teaching of their own sects. This is a suitable way to understand the history of interpreting Śūraṅgama Sūtra between Huayan School and Tiantai School. This is also a important issue that how to make “sudden enlightenment followed by gradual cultivation” possible by interpreting “Śūraṅgama Sūtra” in Ming dynasty.