摘要
自五代北宋起,无论僧众俗众到天台山石桥奠茶,都会出现种种异象效应,关于这些异象的传闻,积淀到南宋末年,已是尽人皆知。日僧无象静照景定三年到石桥奠茶时,不仅亲见茗花显灵、罗汉现身、金殿洞开,而且这一切又奇异地在他的梦中重现,静照顿悟后作了两首诗偈以自证其悟境。当时四十一名禅僧对其诗偈进行勘验论辩,既对历史传闻以及静照亲见又梦见的异象做了各种解说和颠覆,也对静照的悟境以及入宋之旅是否有价值进行了验证和解构。这是一次纯粹的宋日禅文化圈内的诗偈唱和,禅僧们唱和时使用的雅俗不分、禅教间杂的语言,处处生疑、否定一切的思维方式,以及超越关系本位社会之世俗性的方外精神,都与俗世的士大夫文人们的诗歌唱和截然不同。宋日禅僧无语言障碍、无文化障碍的心智沟通,使这次唱和成为异国僧人之间精神深度交流的一个范型。
From the Five Dynasties and Northern Song Dynasty,many kinds of visions occurred when monks or worldly persons came to the Stonebridge of Tiantai Mountain for serving tea,and the hearsay about these visions had been well known to everyone as it passed down to the end of Southern Dynasty.When Japanese monk Muzou Joushou came to the Stonebridge for serving tea in 1262 A.D.,he not only saw all kinds of visions but also rediscovered them in his dream.In the guidance of the visions he was suddenly enlightened and wrote two poems to witness his enlightened state of mind.And then forty one monks began to debate on the contents and experience of his poems,not only expressing themselves fully in the interpretation and subversion of the legendary visions occurred to Suzhou,but also making the verification and deconstruction of Suzhou＇s enlightened state and the value of the journey to the Song.It was purely a singing and versifying in the circle of Zen culture,which was different from that of the worldly scholar-bureaucrats or the literary men because of its doubtful and critical thinking method as well as the non-differentiation between the elegance and the popularity in language.Therefore,it became a model of the in-depth exchange in the spiritual level between Chinese and foreign Buddhists.
出处
《西北师大学报（社会科学版）》
CSSCI
北大核心
2013年第2期19-26,共8页
Journal of Northwest Normal University(Social Sciences)
基金
国家社会科学基金项目"宋代唱和诗歌文化研究"(11BZW048)
