午夜片无码AB区在线播放APP

登錄
首頁 >> 大道家園 >> 羲黃大學 >> 學術之聲 >> 百家論道

明見心性與性命雙修 ——全真與禪宗對話

大(da)道家園 2023-04-21 12:04:11

張廣保

心(xin)(xin)性問題(ti)是(shi)中國古代哲學(xue)的一個(ge)重要問題(ti)。在中國哲學(xue)史上(shang),心(xin)(xin)性問題(ti)共有三(san)個(ge)層(ceng)面的含(han)意:一是(shi)心(xin)(xin)理自然層(ceng)面,二是(shi)道(dao)德(de)修(xiu)養層(ceng)面,三(san)是(shi)宗(zong)教了證(zheng)層(ceng)面。

在第(di)一個層面(mian),心(xin)(xin)(xin)(xin)性(xing)(xing)(xing)概(gai)念(nian)(nian)主要指(zhi)謂(wei)(wei)人的(de)(de)(de)(de)(de)(de)心(xin)(xin)(xin)(xin)理(li)狀態和(he)自(zi)然(ran)的(de)(de)(de)(de)(de)(de)精神(shen)素(su)質(zhi)。在具體使用(yong)上心(xin)(xin)(xin)(xin)、性(xing)(xing)(xing)這(zhe)(zhe)兩個概(gai)念(nian)(nian)又(you)略有(you)(you)(you)(you)區(qu)分,心(xin)(xin)(xin)(xin)指(zhi)人的(de)(de)(de)(de)(de)(de)思(si)(si)維器官,性(xing)(xing)(xing)則(ze)指(zhi)各種心(xin)(xin)(xin)(xin)理(li)狀態。孟子(zi)(zi)(zi)說(shuo):“心(xin)(xin)(xin)(xin)之(zhi)(zhi)官則(ze)思(si)(si),思(si)(si)則(ze)得之(zhi)(zhi),不(bu)(bu)(bu)思(si)(si)則(ze)不(bu)(bu)(bu)能得也(ye)(ye)(ye),此天之(zhi)(zhi)所以與我者。”①他又(you)引用(yong)孔(kong)子(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)話論述(shu)心(xin)(xin)(xin)(xin)的(de)(de)(de)(de)(de)(de)思(si)(si)維功(gong)能:“孔(kong)子(zi)(zi)(zi)曰:操則(ze)存,舍則(ze)亡,出入無(wu)時,莫知其鄉,惟心(xin)(xin)(xin)(xin)之(zhi)(zhi)謂(wei)(wei)歟!”②對心(xin)(xin)(xin)(xin)的(de)(de)(de)(de)(de)(de)概(gai)念(nian)(nian)這(zhe)(zhe)樣的(de)(de)(de)(de)(de)(de)理(li)解在荀子(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)著作中也(ye)(ye)(ye)常(chang)可(ke)見(jian)到,荀子(zi)(zi)(zi)把(ba)心(xin)(xin)(xin)(xin)好(hao)(hao)利和(he)目好(hao)(hao)色(se)、耳好(hao)(hao)聲、口好(hao)(hao)味相(xiang)提(ti)并(bing)論。他說(shuo):“若夫目好(hao)(hao)色(se)、耳好(hao)(hao)聲、口好(hao)(hao)味、心(xin)(xin)(xin)(xin)好(hao)(hao)利、骨(gu)體膚理(li)好(hao)(hao)愉佚(yi)。是皆生(sheng)于(yu)人之(zhi)(zhi)情性(xing)(xing)(xing)者也(ye)(ye)(ye),感(gan)而(er)自(zi)然(ran),不(bu)(bu)(bu)待事而(er)后生(sheng)之(zhi)(zhi)者也(ye)(ye)(ye)。”③這(zhe)(zhe)里提(ti)到的(de)(de)(de)(de)(de)(de)心(xin)(xin)(xin)(xin)顯然(ran)是指(zhi)心(xin)(xin)(xin)(xin)的(de)(de)(de)(de)(de)(de)自(zi)然(ran)屬(shu)性(xing)(xing)(xing)。和(he)心(xin)(xin)(xin)(xin)概(gai)念(nian)(nian)一樣,性(xing)(xing)(xing)同(tong)樣亦(yi)有(you)(you)(you)(you)人的(de)(de)(de)(de)(de)(de)心(xin)(xin)(xin)(xin)理(li)素(su)質(zhi)方面(mian)的(de)(de)(de)(de)(de)(de)含意(yi)(yi)。孔(kong)子(zi)(zi)(zi)在《論語》中有(you)(you)(you)(you)一句名談:“性(xing)(xing)(xing)相(xiang)近,習相(xiang)遠。”《孟子(zi)(zi)(zi)·告子(zi)(zi)(zi)篇》中也(ye)(ye)(ye)記載(zai)了告子(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)“生(sheng)之(zhi)(zhi)謂(wei)(wei)性(xing)(xing)(xing)”學說(shuo),這(zhe)(zhe)都是以人與生(sheng)俱(ju)來,天然(ran)成就者為性(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)含意(yi)(yi)。宋明儒者又(you)提(ti)出“氣質(zhi)之(zhi)(zhi)性(xing)(xing)(xing)”的(de)(de)(de)(de)(de)(de)概(gai)念(nian)(nian)。張(zhang)載(zai)說(shuo):“人之(zhi)(zhi)剛柔(rou)緩急,有(you)(you)(you)(you)才與不(bu)(bu)(bu)才,氣之(zhi)(zhi)偏(pian)也(ye)(ye)(ye)。天本參合不(bu)(bu)(bu)偏(pian)。養其氣,反之(zhi)(zhi)本而(er)不(bu)(bu)(bu)偏(pian),則(ze)盡(jin)性(xing)(xing)(xing)而(er)天矣”④氣質(zhi)之(zhi)(zhi)性(xing)(xing)(xing),意(yi)(yi)指(zhi)人的(de)(de)(de)(de)(de)(de)剛柔(rou)緩急、偏(pian)、雜、純、駁等天生(sheng)氣質(zhi)。魏晉玄學論述(shu)的(de)(de)(de)(de)(de)(de)各種人格品位也(ye)(ye)(ye)與氣質(zhi)之(zhi)(zhi)性(xing)(xing)(xing)有(you)(you)(you)(you)關。對于(yu)心(xin)(xin)(xin)(xin)性(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)心(xin)(xin)(xin)(xin)理(li)自(zi)然(ran)層面(mian),魏晉玄學和(he)宋朝儒學論述(shu)最詳,但是,這(zhe)(zhe)個層面(mian)的(de)(de)(de)(de)(de)(de)心(xin)(xin)(xin)(xin)性(xing)(xing)(xing)含意(yi)(yi)不(bu)(bu)(bu)具備哲學意(yi)(yi)義。

自孟子提(ti)出(chu)四端(duan)說和“良(liang)(liang)心(xin)”的(de)概念,心(xin)性概念的(de)道德意(yi)義(yi)就(jiu)(jiu)凸現(xian)出(chu)來。孟子說:“惻隱之(zhi)心(xin),仁(ren)之(zhi)端(duan)也(ye)(ye)(ye),羞惡(e)之(zhi)心(xin),義(yi)之(zhi)端(duan)也(ye)(ye)(ye);辭讓之(zhi)心(xin),禮(li)之(zhi)端(duan)也(ye)(ye)(ye);是非之(zhi)心(xin),智之(zhi)端(duan)也(ye)(ye)(ye)。人之(zhi)有四端(duan),猶其有四體也(ye)(ye)(ye)。”⑤孟子又云:“雖存乎(hu)于(yu)人者(zhe),豈無仁(ren)義(yi)之(zhi)心(xin)哉(zai),其所以(yi)放(fang)其良(liang)(liang)心(xin)者(zhe),亦猶斧(fu)斤(jin)之(zhi)于(yu)木(mu)也(ye)(ye)(ye),旦旦而(er)伐之(zhi)可以(yi)為美乎(hu)?”⑥孟子在理(li)論上(shang)正式(shi)發展出(chu)心(xin)性概念的(de)道德意(yi)義(yi),以(yi)后就(jiu)(jiu)成(cheng)為儒(ru)家文化的(de)一個十分熱(re)門的(de)話(hua)題。后世(shi)儒(ru)家以(yi)心(xin)性統括仁(ren)、義(yi)、禮(li)、智、信等綱目,從中又發展出(chu)誠、敬(jing)、慎(shen)獨(du)的(de)修養工夫,圍繞著心(xin)性問題,開出(chu)了以(yi)敬(jing)德修業、成(cheng)圣成(cheng)賢為目標的(de)儒(ru)家文化。

從(cong)唐代開始,禪宗將(jiang)心性問題(ti)(ti)進一步深化(hua)。他們把明心見性和成(cheng)佛(fo)解脫直接聯系起來,對(dui)心性概(gai)念的(de)(de)第一層含意(yi)做(zuo)了充分論述,極大地豐富和深化(hua)了心性概(gai)念的(de)(de)內容(rong)。禪宗正式(shi)建(jian)立塵心、真(zhen)心、識性、本性等二元對(dui)稱結構的(de)(de)心性理(li)(li)論,用以解釋頓悟(wu)成(cheng)佛(fo)過程(cheng)中的(de)(de)理(li)(li)論問題(ti)(ti)。

在(zai)早(zao)期儒家文化中(zhong),心(xin)(xin)(xin)性(xing)概念雖(sui)(sui)然有時也(ye)(ye)交叉(cha)具有第(di)一層面(mian)和(he)第(di)二(er)層面(mian)的(de)(de)(de)(de)含意(yi),但在(zai)表述上(shang)并不明確。直到禪(chan)宗心(xin)(xin)(xin)性(xing)論(lun)(lun)的(de)(de)(de)(de)二(er)元模式建立之后(hou),宋明理(li)學(xue)受其(qi)影響也(ye)(ye)正式提出氣(qi)質(zhi)之性(xing)、天命之性(xing)、人心(xin)(xin)(xin)、道(dao)心(xin)(xin)(xin)等等兩(liang)兩(liang)對應的(de)(de)(de)(de)概念系列。因(yin)此(ci)心(xin)(xin)(xin)性(xing)論(lun)(lun)雖(sui)(sui)由儒家開其(qi)端,但是論(lun)(lun)及其(qi)基本(ben)理(li)論(lun)(lun)框架(jia)還應歸(gui)功于禪(chan)宗。從前文對全真道(dao)心(xin)(xin)(xin)性(xing)論(lun)(lun)的(de)(de)(de)(de)研究中(zhong)也(ye)(ye)能(neng)發(fa)現禪(chan)宗心(xin)(xin)(xin)性(xing)的(de)(de)(de)(de)二(er)分構(gou)架(jia)同樣也(ye)(ye)是全真道(dao)心(xin)(xin)(xin)性(xing)論(lun)(lun)的(de)(de)(de)(de)基本(ben)結構(gou)。

明心與見性

在禪(chan)(chan)宗心性論(lun)中,心這一(yi)概念(nian)(nian)占有核心地位(wei),它是全部宗教解(jie)脫的(de)歸(gui)依和基礎。禪(chan)(chan)宗對心這一(yi)概念(nian)(nian)的(de)闡述雖有真心和塵心兩種區(qu)別,但(dan)論(lun)及(ji)解(jie)脫意義的(de)心,則主要指第一(yi)種意義。縱觀禪(chan)(chan)宗著述,對心的(de)論(lun)述與理學(xue)截(jie)然(ran)不同,這里姑引(yin)二段以示說明。

心(xin)量廣大,猶如虛空,無(wu)(wu)有邊畔,亦無(wu)(wu)方圓(yuan)大小,亦非青黃赤白,亦無(wu)(wu)上下長短,亦無(wu)(wu)嗔無(wu)(wu)喜,無(wu)(wu)是無(wu)(wu)非,無(wu)(wu)善(shan)無(wu)(wu)惡,無(wu)(wu)有頭(tou)尾,諸(zhu)佛剎土,竟同(tong)虛空。⑦

:其心(xin)似(si)何物?答:其(qi)心不(bu)青不(bu)黃(huang)、不(bu)赤不(bu)白、不(bu)長不(bu)短、不(bu)去不(bu)來、非垢非凈、不(bu)生不(bu)滅,湛然常寂,此是(shi)本心形(xing)相也(ye)。⑧

以上(shang)兩條引文都是(shi)從負(fu)面的(de)(de)(de)(de)(de)角度來描(miao)(miao)述心(xin)(xin)的(de)(de)(de)(de)(de)內(nei)含。作為(wei)禪(chan)宗(zong)修煉主體的(de)(de)(de)(de)(de)心(xin)(xin),乃是(shi)一種既沒(mei)有形狀(zhuang)、顏色、大(da)小、長短(duan)、新舊、有無(wu)等(deng)(deng)存(cun)(cun)(cun)在(zai)(zai)(zai)特(te)征,又沒(mei)有生滅,去來等(deng)(deng)運動特(te)性,更沒(mei)有是(shi)非(fei)(fei)、善惡、嗔喜(xi)等(deng)(deng)精神屬(shu)性。綜合起來就(jiu)是(shi)心(xin)(xin)這(zhe)個(ge)概(gai)念(nian)無(wu)法用(yong)(yong)(yong)存(cun)(cun)(cun)在(zai)(zai)(zai)、非(fei)(fei)存(cun)(cun)(cun)在(zai)(zai)(zai)(包(bao)括精神的(de)(de)(de)(de)(de)存(cun)(cun)(cun)在(zai)(zai)(zai)與非(fei)(fei)存(cun)(cun)(cun)在(zai)(zai)(zai))等(deng)(deng)二元語(yu)(yu)匯予(yu)以描(miao)(miao)述。按(an)照(zhao)禪(chan)宗(zong)的(de)(de)(de)(de)(de)理論,心(xin)(xin)的(de)(de)(de)(de)(de)真實內(nei)容實際上(shang)無(wu)法用(yong)(yong)(yong)語(yu)(yu)言(yan)(yan)(yan)來界定。雖(sui)然(ran)他(ta)們(men)有時也用(yong)(yong)(yong)虛(xu)(xu)空(kong)和(he)空(kong)做(zuo)否定的(de)(de)(de)(de)(de)定義,但(dan)禪(chan)宗(zong)所(suo)言(yan)(yan)(yan)的(de)(de)(de)(de)(de)虛(xu)(xu)空(kong)和(he)空(kong)并不是(shi)指(zhi)存(cun)(cun)(cun)在(zai)(zai)(zai)意義上(shang)的(de)(de)(de)(de)(de)空(kong)無(wu)。存(cun)(cun)(cun)在(zai)(zai)(zai)意義上(shang)的(de)(de)(de)(de)(de)空(kong)無(wu)指(zhi)的(de)(de)(de)(de)(de)是(shi)存(cun)(cun)(cun)在(zai)(zai)(zai)物的(de)(de)(de)(de)(de)一種欠缺狀(zhuang)態,這(zhe)樣的(de)(de)(de)(de)(de)空(kong)無(wu)是(shi)做(zuo)為(wei)非(fei)(fei)存(cun)(cun)(cun)在(zai)(zai)(zai)通(tong)過(guo)與存(cun)(cun)(cun)在(zai)(zai)(zai)的(de)(de)(de)(de)(de)對立(li)彰明其意。禪(chan)宗(zong)的(de)(de)(de)(de)(de)虛(xu)(xu)空(kong)與傳統佛教“空(kong)”概(gai)念(nian)一樣,已超出存(cun)(cun)(cun)在(zai)(zai)(zai)與非(fei)(fei)存(cun)(cun)(cun)在(zai)(zai)(zai)兩概(gai)念(nian)的(de)(de)(de)(de)(de)外延(yan),指(zhi)謂一種存(cun)(cun)(cun)在(zai)(zai)(zai)世界之外的(de)(de)(de)(de)(de)某一事物,按(an)禪(chan)宗(zong)術語(yu)(yu)說就(jiu)是(shi)指(zhi)謂一個(ge)“他(ta)方(fang)世界”。正因為(wei)禪(chan)宗(zong)“心(xin)(xin)”概(gai)念(nian)在(zai)(zai)(zai)語(yu)(yu)言(yan)(yan)(yan)描(miao)(miao)述中的(de)(de)(de)(de)(de)困難,所(suo)以后期(qi)禪(chan)宗(zong)大(da)多不予(yu)以正面描(miao)(miao)述,而是(shi)用(yong)(yong)(yong)諸(zhu)如狗子、狐孫、露柱、剎竿、黃花、翠竹、棒佛花草(cao)、燈籠佛殿、西(xi)江水、趙州茶等(deng)(deng)等(deng)(deng)一些毫不相(xiang)關(guan)的(de)(de)(de)(de)(de)詞語(yu)(yu)予(yu)以指(zhi)示(shi),其目的(de)(de)(de)(de)(de)在(zai)(zai)(zai)于使(shi)學徒在(zai)(zai)(zai)參悟(wu)心(xin)(xin)性時遮斷理智(zhi)思維的(de)(de)(de)(de)(de)分辨作用(yong)(yong)(yong),通(tong)過(guo)誘導(dao)學徒的(de)(de)(de)(de)(de)懷(huai)疑意識,對整(zheng)個(ge)生存(cun)(cun)(cun)世界做(zuo)存(cun)(cun)(cun)在(zai)(zai)(zai)層面的(de)(de)(de)(de)(de)拒斥(chi),最終導(dao)致徹(che)底頓悟(wu)。

由此可見,禪(chan)宗“心(xin)”這(zhe)(zhe)一(yi)概念做為(wei)(wei)宗教修煉的(de)(de)(de)(de)(de)主(zhu)體(ti)和(he)本體(ti),雖然(ran)無法用思維(wei)捕捉,用語言捕述,但(dan)又(you)絕不(bu)是(shi)(shi)一(yi)種(zhong)虛構的(de)(de)(de)(de)(de)存在(zai)(zai),就如(ru)同(tong)經院哲(zhe)學的(de)(de)(de)(de)(de)繁(fan)瑣(suo)概念一(yi)樣,需要奧康的(de)(de)(de)(de)(de)剃刀來(lai)剃除。做為(wei)(wei)主(zhu)體(ti)和(he)本體(ti)合一(yi)的(de)(de)(de)(de)(de)心(xin),對(dui)于(yu)(yu)一(yi)般人(ren)(ren)來(lai)說(shuo),并(bing)不(bu)是(shi)(shi)一(yi)種(zhong)自(zi)然(ran)的(de)(de)(de)(de)(de)、當(dang)下(xia)顯(xian)(xian)(xian)現(xian)(xian)(xian)的(de)(de)(de)(de)(de)存在(zai)(zai)。我(wo)們(men)(men)日常(chang)的(de)(de)(de)(de)(de)生(sheng)話世(shi)界(jie)(jie)并(bing)不(bu)能為(wei)(wei)心(xin)的(de)(de)(de)(de)(de)存在(zai)(zai)提供顯(xian)(xian)(xian)現(xian)(xian)(xian)的(de)(de)(de)(de)(de)條件。相反的(de)(de)(de)(de)(de),喜、怒、哀、樂、愛(ai)、惡、欲等各種(zhong)情感(gan)就如(ru)同(tong)污坭遮蔽(bi)明珠一(yi)樣,將我(wo)們(men)(men)天(tian)生(sheng)的(de)(de)(de)(de)(de)孤(gu)迥(jiong)、閃爍的(de)(de)(de)(de)(de)真心(xin)遮蔽(bi)。做為(wei)(wei)禪(chan)宗真理慨念的(de)(de)(de)(de)(de)心(xin),對(dui)于(yu)(yu)常(chang)人(ren)(ren)只是(shi)(shi)潛在(zai)(zai)的(de)(de)(de)(de)(de)事物(wu),這(zhe)(zhe)種(zhong)事物(wu)的(de)(de)(de)(de)(de)顯(xian)(xian)(xian)現(xian)(xian)(xian)必須建立在(zai)(zai)人(ren)(ren)徹底拋棄(qi)世(shi)俗的(de)(de)(de)(de)(de)情欲心(xin)識的(de)(de)(de)(de)(de)基礎之上。亦(yi)即,只有在(zai)(zai)無心(xin)的(de)(de)(de)(de)(de)狀態(tai)下(xia),真心(xin)才(cai)能作為(wei)(wei)現(xian)(xian)(xian)實存在(zai)(zai)而顯(xian)(xian)(xian)現(xian)(xian)(xian)出來(lai)。這(zhe)(zhe)樣,禪(chan)實際上把人(ren)(ren)的(de)(de)(de)(de)(de)精神(shen)世(shi)界(jie)(jie)分為(wei)(wei)兩個層(ceng)次,一(yi)個是(shi)(shi)世(shi)俗的(de)(de)(de)(de)(de)、虛假的(de)(de)(de)(de)(de)層(ceng)次,另(ling)一(yi)個是(shi)(shi)宗教的(de)(de)(de)(de)(de)、真實層(ceng)次。人(ren)(ren)在(zai)(zai)這(zhe)(zhe)兩個不(bu)兩的(de)(de)(de)(de)(de)精神(shen)世(shi)界(jie)(jie)中(zhong)(zhong),對(dui)世(shi)界(jie)(jie)和(he)靈魂等等的(de)(de)(de)(de)(de)感(gan)受和(he)體(ti)驗也(ye)截然(ran)不(bu)同(tong),由此建立的(de)(de)(de)(de)(de)人(ren)(ren)生(sheng)觀和(he)價值觀也(ye)各自(zi)迥(jiong)異。但(dan)我(wo)們(men)(men)也(ye)必須看到,這(zhe)(zhe)兩個層(ceng)次的(de)(de)(de)(de)(de)精神(shen)世(shi)界(jie)(jie)也(ye)不(bu)是(shi)(shi)絕對(dui)排斥,它們(men)(men)的(de)(de)(de)(de)(de)實質區別在(zai)(zai)于(yu)(yu)個體(ti)的(de)(de)(de)(de)(de)悟、迷之間。日本著名的(de)(de)(de)(de)(de)禪(chan)學加鈴木大拙在(zai)(zai)《禪(chan)與生(sheng)活》這(zhe)(zhe)部名著中(zhong)(zhong)也(ye)表達了相同(tong)的(de)(de)(de)(de)(de)意思,他(ta)說(shuo):

生活(huo)有(you)(you)兩個(ge)層(ceng)面(mian),一(yi)個(ge)是有(you)(you)心(xin)的(de)(de)(de)層(ceng)面(mian),另一(yi)個(ge)是無(wu)心(xin)的(de)(de)(de)層(ceng)面(mian)。屬于(yu)有(you)(you)心(xin)的(de)(de)(de)層(ceng)面(mian)的(de)(de)(de)活(huo)動(dong)(dong)受■的(de)(de)(de)法制所支配。而屬于(yu)第二生活(huo)層(ceng)面(mian)的(de)(de)(de)活(huo)動(dong)(dong)則屬于(yu)無(wu)心(xin)的(de)(de)(de)亦即(ji)屬于(yu)分(fen)引(yin)智的(de)(de)(de),并(bing)且帶有(you)(you)無(wu)目的(de)(de)(de)性的(de)(de)(de)特色,因而也帶有(you)(you)無(wu)價值性的(de)(de)(de)特色,真正的(de)(de)(de)宗教(jiao)生活(huo)從這里開始。

在(zai)早期禪宗,猶其是(shi)在(zai)慧能(neng)和神會(hui)的著作中,心有時也用“念”這一概念來替代,在(zai)這種情況(kuang)下,正(zheng)念、無(wu)念則相當于真心。在(zai)這里,需對(dui)正(zheng)念、無(wu)念的真實含義詳加闡述。

無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian):所(suo)謂無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)并不(bu)(bu)是(shi)(shi)(shi)絕對的(de)(de)(de)根絕心念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),不(bu)(bu)視(shi)不(bu)(bu)聞,如(ru)(ru)同枯木頑石一(yi)(yi)樣(yang),而(er)是(shi)(shi)(shi)在(zai)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)中顯現(xian)無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)中顯現(xian)無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)就(jiu)是(shi)(shi)(shi)雖有念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)而(er)不(bu)(bu)執著于念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)。按(an)(an)照(zhao)禪(chan)宗(zong)的(de)(de)(de)心性(xing)學說,人(ren)若對心念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)不(bu)(bu)起執著之見(jian)(jian),那么塵念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)就(jiu)當體粉碎,顯現(xian)出澄靜(jing)湛然(ran)的(de)(de)(de)真(zhen)(zhen)實(shi)本相。神會(hui)說:”只個無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),是(shi)(shi)(shi)名(ming)(ming)真(zhen)(zhen)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),菩提無(wu)所(suo)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),無(wu)所(suo)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)者,即(ji)(ji)一(yi)(yi)切處(chu)無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),是(shi)(shi)(shi)無(wu)所(suo)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)。只如(ru)(ru)上說,如(ru)(ru)許種無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)者,皆(jie)是(shi)(shi)(shi)隨事方便,假立(li)名(ming)(ming)字,皆(jie)同一(yi)(yi)體,無(wu)二無(wu)別(bie),但知(zhi)一(yi)(yi)切處(chu)無(wu)心,即(ji)(ji)是(shi)(shi)(shi)無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)也,得(de)無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)時,自然(ran)解脫。”⑨正念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)、無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)都(dou)是(shi)(shi)(shi)對真(zhen)(zhen)心或(huo)無(wu)心兩(liang)種側(ce)重不(bu)(bu)同的(de)(de)(de)表述(shu):正念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)是(shi)(shi)(shi)從正面表述(shu),無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)是(shi)(shi)(shi)從負(fu)面表述(shu)。其實(shi),兩(liang)種表述(shu)都(dou)是(shi)(shi)(shi)為(wei)了說明“心“的(de)(de)(de)一(yi)(yi)種超脫有無(wu)、善(shan)惡、苦(ku)樂(le)(le)、生滅(mie)、取(qu)舍(she)等等二元(yuan)對立(li)的(de)(de)(de)不(bu)(bu)同凡俗的(de)(de)(de)狀態。“念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)有念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)元(yuan),即(ji)(ji)名(ming)(ming)邪念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),不(bu)(bu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)有無(wu),即(ji)(ji)名(ming)(ming)正念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)。念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)善(shan)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)惡,名(ming)(ming)為(wei)邪念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),不(bu)(bu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)善(shan)惡,名(ming)(ming)為(wei)正念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)。乃至(zhi)(zhi)苦(ku)樂(le)(le)、生滅(mie)、取(qu)舍(she)、怨親(qin)、憎愛,并名(ming)(ming)邪念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),不(bu)(bu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)苦(ku)樂(le)(le)等,即(ji)(ji)名(ming)(ming)正念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)”。⑩按(an)(an)照(zhao)禪(chan)宗(zong)的(de)(de)(de)看法(fa)(fa)(fa),一(yi)(yi)旦證得(de)無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian),就(jiu)能獲(huo)得(de)心靈解放,從而(er)使生命具有嶄新(xin)的(de)(de)(de)存在(zai)意義。慧能在(zai)《壇(tan)經》中說到(dao):‘悟無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)法(fa)(fa)(fa)者,萬(wan)法(fa)(fa)(fa)盡通,悟無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)法(fa)(fa)(fa)者見(jian)(jian)諸佛(fo)境界,悟無(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)頓法(fa)(fa)(fa)者,至(zhi)(zhi)佛(fo)地(di)位。”

禪宗(zong)認(ren)為,人(ren)要(yao)成佛作祖,實現(xian)生(sheng)命的(de)(de)(de)徹(che)底解(jie)脫,就(jiu)必須使精神世(shi)界發(fa)生(sheng)根本的(de)(de)(de)逆(ni)轉(zhuan),使人(ren)的(de)(de)(de)價值(zhi)觀念在存在意義上徹(che)底轉(zhuan)向,這種逆(ni)轉(zhuan)用禪宗(zong)的(de)(de)(de)語言來(lai)說就(jiu)是要(yao)將塵俗(su)的(de)(de)(de)妄想見(jian)解(jie),彼(bi)我(wo)得失(shi),一(yi)(yi)齊割斷(duan),就(jiu)如斬(zhan)釘截鐵一(yi)(yi)樣,干脆徹(che)底,只(zhi)有在塵俗(su)的(de)(de)(de)念念不停(ting),綿延相逐地顛(dian)倒之心(xin)冥然寂然之后,真(zhen)心(xin)的(de)(de)(de)真(zhen)實面貌(mao)才會(hui)顯現(xian)出來(lai),南宋著名禪師佛果克勤一(yi)(yi)一(yi)(yi)套活潑、圓通(tong)的(de)(de)(de)語言,對此作了最完滿(man)的(de)(de)(de)表(biao)述:“要(yao)須最初(chu)入作,便遇本分人(ren),直截根源(yuan),退(tui)步就(jiu)已,以鐵石(shi)心(xin)將從(cong)前妄想見(jian)解(jie),世(shi)智辯聰,彼(bi)我(wo)得失(shi),倒底一(yi)(yi)時放(fang)卻,直下如枯木死灰,情盡(jin)見(jian)除(chu),凈倮倮,赤灑灑處(chu),豁(huo)然契證,與(yu)從(cong)上諸圣不移(yi)易一(yi)(yi)絲毫許。”?

如(ru)今要直截承當,但辦(ban)著■心(xin)冥然(ran)■■,喪(sang)卻心(xin)機,一如(ru)土(tu)木,待■時節到來,倏然(ran)自■■子解脫比本光,了此■■■■不變不動,清凈無為(wei),■凈陰性,固(gu)蒂深根到金剛堅(jian)固(gu)正體,全身擔■得行,然(ran)后方可。?

禪(chan)宗(zong)的(de)修證工夫集(ji)中體現在心(xin)(xin)性的(de)覺(jue)悟(wu)(wu)(wu)之(zhi)中,人的(de)精神(shen)生命的(de)大徹(che)大悟(wu)(wu)(wu)是(shi)禪(chan)宗(zong)修證的(de)精髓所在;因此,離開人的(de)精神(shen)覺(jue)悟(wu)(wu)(wu)就淡不上(shang)成佛做祖。南(nan)宋(song)著名禪(chan)宗(zong)大師明本(ben)曾以心(xin)(xin)釋禪(chan),他(ta)說(shuo):“禪(chan)何物(wu)也(ye)?乃吾心(xin)(xin)之(zhi)名也(ye),心(xin)(xin)何物(wu)也(ye)?即吾禪(chan)之(zhi)體也(ye)。”?另外一高僧佛果克(ke)勤也(ye)說(shuo):“如今照了本(ben)心(xin)(xin),圓(yuan)(yuan)融(rong)無(wu)(wu)(wu)際,色聲(sheng)諸(zhu)塵(chen)那(nei)可作對。迥迥獨脫(tuo),虛靜明妙(miao),要須徹(che)底提持,勿令(ling)浮淺直下。高而無(wu)(wu)(wu)止,廣不可極,凈裸裸,圓(yuan)(yuan)垛(duo)垛(duo),無(wu)(wu)(wu)漏無(wu)(wu)(wu)為,于(yu)圣依之(zhi)作根(gen)本(ben),萬有由之(zhi)建(jian)立。”?

禪宗(zong)的(de)(de)(de)(de)(de)整(zheng)個修證(zheng)工夫和全(quan)真(zhen)道性命(ming)雙(shuang)修有(you)所(suo)不(bu)同(tong)。禪宗(zong)的(de)(de)(de)(de)(de)成(cheng)佛做(zuo)祖的(de)(de)(de)(de)(de)工夫全(quan)然集中存心(xin)性的(de)(de)(de)(de)(de)修煉上(shang),按照(zhao)禪宗(zong)的(de)(de)(de)(de)(de)一(yi)般觀(guan)點,平(ping)常(chang)人(ren)的(de)(de)(de)(de)(de)心(xin)理活(huo)(huo)動都是前念(nian)(nian)(nian)(nian)(nian)、后念(nian)(nian)(nian)(nian)(nian)延續不(bu)斷。前念(nian)(nian)(nian)(nian)(nian)甫滅(mie),后念(nian)(nian)(nian)(nian)(nian)即續,如(ru)此(ci)(ci)(ci)綿延無(wu)窮,直至雙(shuang)目暝合。這(zhe)種(zhong)(zhong)念(nian)(nian)(nian)(nian)(nian)念(nian)(nian)(nian)(nian)(nian)相(xiang)(xiang)續的(de)(de)(de)(de)(de)心(xin)理活(huo)(huo)動狀(zhuang)態(tai)就是常(chang)人(ren)精神世界的(de)(de)(de)(de)(de)一(yi)股狀(zhuang)態(tai),禪宗(zong)以(yi)(yi)前佛教(jiao)各(ge)宗(zong)派的(de)(de)(de)(de)(de)修士(shi)們(men)的(de)(de)(de)(de)(de)心(xin)靈(ling)活(huo)(huo)功狀(zhuang)態(tai)和常(chang)人(ren)又(you)(you)(you)有(you)所(suo)不(bu)同(tong),其心(xin)理活(huo)(huo)動的(de)(de)(de)(de)(de)前念(nian)(nian)(nian)(nian)(nian)和后念(nian)(nian)(nian)(nian)(nian)并(bing)不(bu)是一(yi)種(zhong)(zhong)自(zi)然的(de)(de)(de)(de)(de)延續綿亙,而(er)是有(you)一(yi)種(zhong)(zhong)相(xiang)(xiang)克(ke)的(de)(de)(de)(de)(de)關系。他們(men)因為(wei)覺察(cha)到塵(chen)念(nian)(nian)(nian)(nian)(nian)的(de)(de)(de)(de)(de)虛(xu)假(jia)不(bu)實(shi),因此(ci)(ci)(ci),轉而(er)用真(zhen)實(shi)的(de)(de)(de)(de)(de)空念(nian)(nian)(nian)(nian)(nian)克(ke)制虛(xu)假(jia)的(de)(de)(de)(de)(de)塵(chen)念(nian)(nian)(nian)(nian)(nian)。這(zhe)樣(yang),念(nian)(nian)(nian)(nian)(nian)與念(nian)(nian)(nian)(nian)(nian)之(zhi)(zhi)(zhi)間形成(cheng)了(le)彼此(ci)(ci)(ci)克(ke)破(po)的(de)(de)(de)(de)(de)局面,后念(nian)(nian)(nian)(nian)(nian)與前念(nian)(nian)(nian)(nian)(nian)不(bu)是相(xiang)(xiang)續關系,而(er)是相(xiang)(xiang)克(ke)關系。但在這(zhe)種(zhong)(zhong)念(nian)(nian)(nian)(nian)(nian)與念(nian)(nian)(nian)(nian)(nian)的(de)(de)(de)(de)(de)相(xiang)(xiang)克(ke)之(zhi)(zhi)(zhi)中,存在一(yi)個永遠(yuan)解(jie)不(bu)開的(de)(de)(de)(de)(de)死(si)環。既然后念(nian)(nian)(nian)(nian)(nian)(真(zhen)念(nian)(nian)(nian)(nian)(nian))是用來克(ke)服(fu)(fu)(fu)前念(nian)(nian)(nian)(nian)(nian)(假(jia)念(nian)(nian)(nian)(nian)(nian)),那(nei)么(me),真(zhen)念(nian)(nian)(nian)(nian)(nian)克(ke)服(fu)(fu)(fu)智(zhi)念(nian)(nian)(nian)(nian)(nian)之(zhi)(zhi)(zhi)后自(zi)身又(you)(you)(you)如(ru)何(he)(he)能夠被(bei)克(ke)服(fu)(fu)(fu)?這(zhe)成(cheng)為(wei)一(yi)個很難解(jie)決的(de)(de)(de)(de)(de)疑問。如(ru)果真(zhen)念(nian)(nian)(nian)(nian)(nian)無(wu)法克(ke)服(fu)(fu)(fu),它就會成(cheng)為(wei)阻止人(ren)們(men)達到悟境(jing)的(de)(de)(de)(de)(de)障礙。借用佛教(jiao)的(de)(de)(de)(de)(de)一(yi)句(ju)行話(hua)來說(shuo),又(you)(you)(you)叫作墮(duo)人(ren)圣賢魔。北宋(song)的(de)(de)(de)(de)(de)靖遠(yuan)禪師(shi)深深洞明心(xin)性之(zhi)(zhi)(zhi)中的(de)(de)(de)(de)(de)這(zhe)種(zhong)(zhong)奧妙,他說(shuo):“尋常(chang)以(yi)(yi)前念(nian)(nian)(nian)(nian)(nian)為(wei)是,以(yi)(yi)后念(nian)(nian)(nian)(nian)(nian)照(zhao)之(zhi)(zhi)(zhi),前后追逐,以(yi)(yi)心(xin)用心(xin),心(xin)則成(cheng)境(jing),率初已成(cheng)心(xin)境(jing)了(le),展轉更(geng)不(bu)堪,如(ru)今后念(nian)(nian)(nian)(nian)(nian)不(bu)取,自(zi)無(wu)取滅(mie)處。當(dang)處解(jie)脫,念(nian)(nian)(nian)(nian)(nian)本不(bu)生,何(he)(he)更(geng)有(you)無(wu)意想為(wei)留礙?一(yi)念(nian)(nian)(nian)(nian)(nian)悟,心(xin)成(cheng)正覺,此(ci)(ci)(ci)之(zhi)(zhi)(zhi)謂也。”?大珠慧(hui)海禪師(shi)對心(xin)念(nian)(nian)(nian)(nian)(nian)之(zhi)(zhi)(zhi)間的(de)(de)(de)(de)(de)這(zhe)種(zhong)(zhong)死(si)連環,提出(chu)了(le)勘破(po)方案,他說(shuo):“但子細觀(guan)察(cha)自(zi)心(xin),一(yi)體三寶,常(chang)自(zi)觀(guan)前,無(wu)可疑慮,莫尋恩,莫求覓,心(xin)性本來清凈。”?

又“奉勸諸兄弟,且(qie)先去(qu)卻粗緣,你十二時中(zhong),思衣念(nian)食,種(zhong)種(zhong)雜慮如(ru)(ru)燈焰相似(si),未有一(yi)時停歇(xie)。但除俗緣,所有微(wei)細自(zi)(zi)然凈(jing)盡(jin),日(ri)久(jiu)歲(sui)深,自(zi)(zi)然會去(qu),也不(bu)(bu)著參,喚作(zuo)息意(yi)(yi)妄緣,不(bu)(bu)與諸塵作(zuo)對。所以(yi)西(xi)來妙(miao)旨,意(yi)(yi)在(zai)自(zi)(zi)明本(ben)心如(ru)(ru)何?思量已眼如(ru)(ru)何得見,正當返觀時亦無(wu)能(neng)見之者。有入去(qu)者里,一(yi)口吞(tun)盡(jin),慧眼豁開,頓(dun)達(da)本(ben)鄉也”。?

禪宗的心功和佛教各(ge)派的修行工夫(fu)有所不同(tong)。它不是(shi)(shi)通過以真念(nian)克破假念(nian)達到(dao)無念(nian)狀態,而是(shi)(shi)在念(nian)中(zhong)不執著于(yu)念(nian),這(zhe)樣就在假念(nian)之中(zhong)當體顯(xian)現真念(nian)。用(yong)這(zhe)種(zhong)方法就能堪破前后(hou)、去來(lai)等等二(er)元相續循(xun)環,從而跳出輪回不止的生命(ming)循(xun)環。

師(shi)(shi)云(yun):有無(wu)限(xian)(xian)劑,此皆數量(liang)對待之法。祖師(shi)(shi)云(yun):且非(fei)有限(xian)(xian)量(liang),非(fei)無(wu)限(xian)(xian)量(liang),非(fei)非(fei)有無(wu)限(xian)(xian)量(liang),以絕待故。?

又“念(nian)念(nian)不(bu)見一切相,莫認前后三(san)際(ji),前際(ji)無去,今(jin)際(ji)無住,后際(ji)無來,安然端坐,任(ren)運不(bu)拘,方名解脫”。?

禪(chan)宗雖然(ran)(ran)提倡頓悟,但在具體(ti)的(de)修煉實踐中也逐漸形成了一套操作技巧:“初(chu)學坐禪(chan)看心(xin)(xin)(xin),獨坐一處,先端身(shen)正坐,寬(kuan)衣解(jie)帶,放(fang)身(shen)縱體(ti),自按(an)摩七八翻,令心(xin)(xin)(xin)腹(fu)中濁氣出盡,即(ji)滔然(ran)(ran)得(de)性清(qing)虛恬(tian)凈,身(shen)心(xin)(xin)(xin)調適然(ran)(ran)。安心(xin)(xin)(xin)神則窈(yao)窈(yao)冥冥,氣息清(qing)冷,徐徐斂心(xin)(xin)(xin),神通(tong)情(qing)利,心(xin)(xin)(xin)地明凈,照察分(fen)明,內(nei)外空凈。即(ji)心(xin)(xin)(xin)性寂滅(mie),如其(qi)寂則圣心(xin)(xin)(xin)顯矣。”?這套規范程(cheng)序,大體(ti)相當(dang)于(yu)禪(chan)宗的(de)命功系統(tong),參學者(zhe)通(tong)過完(wan)成這套操作程(cheng)序,最終達到心(xin)(xin)(xin)性寂滅(mie),獲得(de)了生(sheng)命的(de)徹底解(jie)脫。

禪(chan)(chan)宗(zong)雖然倡導頓(dun)悟(wu)(wu),但(dan)(dan)也不(bu)是絕對反對做(zuo)修煉工夫,他們主張在頓(dun)悟(wu)(wu)與漸修之間保持一(yi)種(zhong)平衡狀態。用禪(chan)(chan)宗(zong)的(de)專(zhuan)用語來說(shuo)就是:“理(li)要頓(dun)悟(wu)(wu),事要漸修。”黃■希運禪(chan)(chan)師說(shuo):“你如今一(yi)切時中行住坐(zuo)臥,但(dan)(dan)學無心(xin),久(jiu)久(jiu)須實得(de),為你力量小,不(bu)能頓(dun)超,但(dan)(dan)得(de)三(san)年(nian)、五年(nian)或十年(nian),須得(de)個入頭處,自然會去。”21佛果克勤亦言:“當平持此心(xin),無(wu)我(wo)人,無(wu)愛憎,無(wu)取舍,無(wu)得(de)失,漸漸長養三十(shi)、二(er)十(shi)年,逢順違境界得(de)不退轉,到生死之際,自然倏(shu)然無(wu)諸(zhu)怖畏,所謂理須頓(dun)悟,事要漸修。22

在(zai)禪宗(zong)的心(xin)(xin)(xin)(xin)(xin)性(xing)(xing)(xing)(xing)論(lun)中(zhong)(zhong),心(xin)(xin)(xin)(xin)(xin)和(he)性(xing)(xing)(xing)(xing)都(dou)是同一(yi)層次的概念(nian),但是慧能(neng)在(zai)《壇經》中(zhong)(zhong)對(dui)心(xin)(xin)(xin)(xin)(xin)性(xing)(xing)(xing)(xing)做了(le)區分,他說:“心(xin)(xin)(xin)(xin)(xin)即(ji)是地(di),性(xing)(xing)(xing)(xing)即(ji)是王,性(xing)(xing)(xing)(xing)在(zai)王在(zai),性(xing)(xing)(xing)(xing)去王無。惟在(zai)身心(xin)(xin)(xin)(xin)(xin)存,性(xing)(xing)(xing)(xing)去身心(xin)(xin)(xin)(xin)(xin)壞。佛是自性(xing)(xing)(xing)(xing)作,真(zhen)(zhen)向身外求。”這段關于心(xin)(xin)(xin)(xin)(xin)性(xing)(xing)(xing)(xing)關系的描述以(yi)(yi)心(xin)(xin)(xin)(xin)(xin)為(wei)(wei)地(di),以(yi)(yi)性(xing)(xing)(xing)(xing)為(wei)(wei)王,似乎性(xing)(xing)(xing)(xing)比(bi)心(xin)(xin)(xin)(xin)(xin)顯得(de)更(geng)(geng)根本更(geng)(geng)關鍵,但是這種(zhong)思(si)想在(zai)《壇經》并(bing)沒(mei)有(you)一(yi)貫首尾,在(zai)后來禪宗(zong)心(xin)(xin)(xin)(xin)(xin)性(xing)(xing)(xing)(xing)思(si)想的發展中(zhong)(zhong)也(ye)未得(de)到進一(yi)步闡(chan)發。《壇經》大多(duo)心(xin)(xin)(xin)(xin)(xin)性(xing)(xing)(xing)(xing)并(bing)提,二者都(dou)指謂同一(yi)個(ge)超越實體。例如(ru):“真(zhen)(zhen)如(ru)之性(xing)(xing)(xing)(xing),即(ji)是本心(xin)(xin)(xin)(xin)(xin),雖念(nian)無有(you)能(neng)念(nian)可念(nian),雖說無有(you)能(neng)說可說,是名得(de)人。”神會也(ye)說:“入法(fa)界者了(le)乎心(xin)(xin)(xin)(xin)(xin),達本源(yuan)者見乎性(xing)(xing)(xing)(xing),性(xing)(xing)(xing)(xing)凈則法(fa)身自現,心(xin)(xin)(xin)(xin)(xin)如(ru)則道體斯存。天地(di)不能(neng)變其常,幽明不能(neng)易真(zhen)(zhen)理。”23以上(shang)所述,皆是心(xin)性連用,心(xin)與性這兩個(ge)概念(nian),屬(shu)于同(tong)一層次(ci)。

禪宗的(de)(de)本心本性都是意指(zhi)超(chao)越(yue)任何形式(shi)的(de)(de)二元(yuan)(yuan)對立的(de)(de)真(zhen)實(shi)狀態。這(zhe)種狀態既可(ke)以(yi)像(xiang)傳統佛教(jiao)那樣用(yong)“空”來表示,又可(ke)以(yi)像(xiang)鈴木人(ren)(ren)(ren)拙(zhuo)那樣用(yong)“真(zhen)我”這(zhe)類的(de)(de)詞匯來表述(shu)。鈴木人(ren)(ren)(ren)拙(zhuo)在《禪與生活》中(zhong)說:“在禪中(zhong),認識(shi)到絕(jue)對無,就是認識(shi)到人(ren)(ren)(ren)的(de)(de)真(zhen)我,因為認識(shi)到絕(jue)對無,展現了人(ren)(ren)(ren)主體(ti)性的(de)(de)最深基礎(chu),它超(chao)越(yue)了包括神(shen)人(ren)(ren)(ren)關系的(de)(de)任何形式(shi)的(de)(de)二元(yuan)(yuan)論。“在談(tan)到關于(yu)性的(de)(de)問題時他又說:“不要(yao)把自(zi)性看作實(shi)體(ti),自(zi)性不是從個體(ti)觀念中(zhong)除去一切相對性和有(you)限性東西以(yi)后所留(liu)下的(de)(de)剩余物,自(zi)性不是常識(shi)所謂的(de)(de)自(zi)我,不是靈(ling)魂或(huo)精神(shen),不是屬于(yu)任何悟性范疇的(de)(de)東西。”24

和全真(zhen)心(xin)(xin)性(xing)論心(xin)(xin)性(xing)概念接納善惡道德(de)內容不(bu)同,禪宗(zong)(zong)心(xin)(xin)性(xing)論雖然也存在著(zhu)肯(ken)(ken)定事法界的(de)傾向,但是(shi)其(qi)基本(ben)的(de)意圖是(shi)要打破包括善惡在內的(de)各(ge)種二(er)元(yuan)對立(li),使本(ben)心(xin)(xin)、本(ben)性(xing)掙(zheng)脫二(er)元(yuan)思維的(de)桎梏,自由顯現出來(lai)。因此,禪宗(zong)(zong)并不(bu)像全真(zhen)道那樣急于肯(ken)(ken)定各(ge)種善行的(de)正(zheng)面(mian)價(jia)值(zhi),而是(shi)主張善惡俱不(bu)染,玄(xuan)覺說(shuo):“入(ru)初(chu)心(xin)(xin)時,三不(bu)應有:一惡,謂(wei)思維世(shi)間無欲等因緣;二(er)善,謂(wei)思維世(shi)間雜(za)善等事,三無記,謂(wei)善惡不(bu)思,閬爾(er)昏(hun)住。”25大珠(zhu)慧海也(ye)表達了同(tong)樣的(de)意思(si):“又問:性中有惡(e)否?師(shi)曰(yue)(yue):此(ci)中善(shan)亦(yi)不(bu)(bu)立。曰(yue)(yue):善(shan)惡(e)俱(ju)不(bu)(bu)立,將心何處用?師(shi)曰(yue)(yue):將心用心,是大顛倒。曰(yue)(yue):作么生即是?師(shi)曰(yue)(yue):無作么生,亦(yi)無可是。”26

禪宗(zong)心(xin)性(xing)論遵循(xun)的另外(wai)一個思維(wei)模式就是:“本心(xin)即道(dao)“。在他們看(kan)來,真(zhen)心(xin)和(he)(he)道(dao),主體(ti)和(he)(he)本體(ti)是一而(er)(er)二(er),二(er)而(er)(er)一的。這種思維(wei)模式和(he)(he)我(wo)們前文(wen)論述(shu)的全(quan)真(zhen)盤山派的心(xin)性(xing)論結構非常相似。盤山派正式吸(xi)收了禪宗(zong)心(xin)性(xing)論中(zhong)道(dao)、心(xin)合一的思維(wei)框架,進而(er)(er)將(jiang)證道(dao)完會歸(gui)結于心(xin)性(xing)的體(ti)悟,從而(er)(er)最終(zhong)走上了背(bei)離全(quan)真(zhen)性(xing)命(ming)雙修本旨的道(dao)路。

禪宗主張心即(ji)道,道與心二者是(shi)通過一(yi)切(qie)即(ji)一(yi),一(yi)即(ji)一(yi)切(qie)這么一(yi)種(zhong)結構(gou)聯系起來。按照禪宗的(de)看法,做為本(ben)體的(de)道是(shi)一(yi)種(zhong)超絕(jue)時間(jian)、空間(jian)的(de)終極實體。”道妙至(zhi)(zhi)簡至(zhi)(zhi)易(yi),誠哉是(shi)言!未(wei)達其源者,以謂至(zhi)(zhi)淵至(zhi)(zhi)奧。在空劫已前,混沌(dun)未(wei)分,天地未(wei)成立,杳冥恍惚,不可(ke)窮,不可(ke)言,不可(ke)詰,唯(wei)圣(sheng)人能證能知。“27

又“此道豳邃,極于天地未形,生(sheng)佛(fo)未分,湛然凝寂,為(wei)萬化之本初,非有無,不落生(sheng)緣(yuan),煒煒燁燁,莫(mo)測涯際,無真可真,無妙可妙,超然居意(yi)象(xiang)之表,無物可以比(bi)倫。“28

道既然能夠(gou)超越時空,存(cun)在(zai)(zai)與非存(cun)在(zai)(zai)的(de)(de)限制,因此,心(xin)(xin)(xin)(xin)(主(zhu)要指真心(xin)(xin)(xin)(xin))與道就(jiu)不(bu)存(cun)在(zai)(zai)二休之(zhi)(zhi)虞,心(xin)(xin)(xin)(xin)根(gen)(gen)源于(yu)道,心(xin)(xin)(xin)(xin)與道都是(shi)對那種(zhong)沒(mei)有(you)(you)生(sheng)滅和有(you)(you)無(wu)的(de)(de)神秘實(shi)體(ti)的(de)(de)指稱。按照禪宗的(de)(de)說法,心(xin)(xin)(xin)(xin)和道本(ben)(ben)來相融(rong)相合,沒(mei)有(you)(you)彼我之(zhi)(zhi)隔(ge),在(zai)(zai)這種(zhong)狀態下,也就(jiu)沒(mei)有(you)(you)眾(zhong)生(sheng)和佛的(de)(de)分別。但是(shi),后來因眾(zhong)生(sheng)受心(xin)(xin)(xin)(xin)念(nian)的(de)(de)驅逐,執著于(yu)塵境(jing),所以最終束縛在(zai)(zai)六(liu)(liu)根(gen)(gen)六(liu)(liu)塵之(zhi)(zhi)中(zhong)(zhong),為各種(zhong)境(jing)界(jie)所迷惑、粘著,這樣就(jiu)使生(sheng)命(ming)輾轉(zhuan)于(yu)生(sheng)死場中(zhong)(zhong)輪回(hui)不(bu)止。禪宗的(de)(de)心(xin)(xin)(xin)(xin)性(xing)修(xiu)煉就(jiu)是(shi)要通過頓悟(wu)心(xin)(xin)(xin)(xin)性(xing)解粘去縛,以返回(hui)先天(tian)道體(ti)。”生(sheng)佛未具,圓融(rong)無(wu)際(ji),在(zai)(zai)自(zi)己(ji)方寸之(zhi)(zhi)中(zhong)(zhong),為四大(da)五(wu)蘊之(zhi)(zhi)主(zhu),初無(wu)污染(ran),本(ben)(ben)性(xing)凝寂,但為妄想倏起翳障(zhang)之(zhi)(zhi),束于(yu)六(liu)(liu)根(gen)(gen)六(liu)(liu)塵,為根(gen)(gen)塵相對粘膩執著,取一切境(jing)界(jie),生(sheng)一切妄念(nian),■沒(mei)生(sheng)死塵勞(lao),不(bu)得解脫。”29

我(wo)們可以以用(yong)現(xian)代通用(yong)語言對(dui)禪(chan)(chan)(chan)宗(zong)心(xin)(xin)性論中(zhong)潛藏的(de)(de)(de)義(yi)理含(han)意重新進(jin)行闡釋,以使(shi)它(ta)的(de)(de)(de)意義(yi)更加明晰(xi)。用(yong)現(xian)代語言對(dui)本(ben)心(xin)(xin)道體進(jin)行描述,本(ben)心(xin)(xin)道體就是(shi)一種擺脫(tuo)有(you)限、無(wu)限、善惡(e)、是(shi)非、美(mei)丑、生(sheng)死(si)、有(you)無(wu)、去來等(deng)等(deng)二元對(dui)立的(de)(de)(de)一元實(shi)體。按照(zhao)西方宗(zong)教理論,禪(chan)(chan)(chan)宗(zong)的(de)(de)(de)這種心(xin)(xin)體似乎應該進(jin)入純(chun)粹圣靈的(de)(de)(de)世界(jie),禪(chan)(chan)(chan)宗(zong)又把它(ta)稱為無(wu)念世界(jie)。鈴(ling)木(mu)大(da)拙對(dui)此進(jin)行論述,他說:“慧能的(de)(de)(de)無(wu)念也不是(shi)一種飄浮在混亂表面(mian)的(de)(de)(de)世界(jie)精神。它(ta)是(shi)超時(shi)(shi)間(jian)的(de)(de)(de),但(dan)卻包含(han)一切(qie)時(shi)(shi)間(jian)及其最短(duan)暫的(de)(de)(de)時(shi)(shi)辰和所有(you)時(shi)(shi)代”30相反的,由本(ben)(ben)心(xin)(xin)(xin)(xin)道體(ti)(ti)顯現(xian)的二(er)元(yuan)世(shi)(shi)界(jie)則因(yin)為心(xin)(xin)(xin)(xin)與(yu)塵(chen)之間的執(zhi)取關系,妄心(xin)(xin)(xin)(xin)妄念(nian)執(zhi)取塵(chen)緣,本(ben)(ben)心(xin)(xin)(xin)(xin)道體(ti)(ti)由此就(jiu)被愛欲妄念(nian)和各種(zhong)塵(chen)緣重重拘束,不得解脫,法緣世(shi)(shi)界(jie)和真心(xin)(xin)(xin)(xin)道體(ti)(ti)截然相反,是以一種(zhong)二(er)元(yuan)對立的形式存在。在這個(ge)世(shi)(shi)界(jie)中,存在著有無、生滅、去來、是非、善惡(e)、美丑等(deng)等(deng)二(er)元(yuan)對立,心(xin)(xin)(xin)(xin)性證悟與(yu)解脫就(jiu)是要(yao)打破心(xin)(xin)(xin)(xin)塵(chen)之間的扶著紐結,使(shi)本(ben)(ben)體(ti)(ti)世(shi)(shi)界(jie)與(yu)塵(chen)緣世(shi)(shi)界(jie)進行(xing)內(nei)在分離。人若達此證悟境界(jie),就(jiu)能做到身居塵(chen)世(shi)(shi)而(er)心(xin)(xin)(xin)(xin)著佛(fo)界(jie)。通(tong)過久久修(xiu)持就(jiu)能使(shi)真靈獨現(xian),擺脫根塵(chen)的約束,最后脫離生死輪(lun)回,回到道體(ti)(ti)之中。這樣,一元(yuan)世(shi)(shi)界(jie)最終就(jiu)恢復了(le)原(yuan)本(ben)(ben)面目。由此可(ke)見,禪宗(zong)(zong)的所謂解脫,實際上只是覺悟。通(tong)過覺悟使(shi)真靈還歸(gui)道體(ti)(ti)。道體(ti)(ti),用我們這個(ge)世(shi)(shi)界(jie)的基本(ben)(ben)存在形式時間和空間無法把握。它的存在、運動、變化(假如(ru)有的話),都是我們的感覺和思維難以想(xiang)象(xiang)的。用禪宗(zong)(zong)的語言來說,這是“法身向上事”,涉(she)及到一個(ge)它方世(shi)(shi)界(jie)。

若(ruo)是(shi)(shi)吞云(yun)攫霧(wu)的漢子,決定不(bu)墮(duo)在(zai)野狐窟中,埋沒(mei)自己(ji)靈光(guang),辜負(fu)出家(jia)(jia)本志。直向那一面懸崖峭壁無泊(bo)處立,超佛越祖心辦(ban),久久無變志,不(bu)問上與(yu)不(bu)上,得與(yu)不(bu)得,今(jin)日(ri)也拼命跳(tiao),明日(ri)也拼命跳(tiao)。跳(tiao)來跳(tiao)去,跳(tiao)到人法俱(ju)忘(wang),心識(shi)路絕,驀然(ran)踏(ta)翻大地(di),撞破虛空,元來山(shan)即自己(ji),自己(ji)即山(shan)。山(shan)與(yu)自己(ji)猶是(shi)(shi)冤家(jia)(jia),若(ruo)要究(jiu)竟,納(na)僧向上巴鼻,直須和座飄在(zai)他方世界始得。31

禪宗的心性覺悟雖然也涉及到另外一個世界的生存形式,這點和全真道性命雙修的解脫論頗為相似。全真性命雙修最終也是通過性命雙融雙合從而超出時空的制約,遁入他方世界。但是,禪宗與全真的解脫還是有一定差別的。禪宗的心性解脫完全是靈的超脫,禪者并不關心肉體,相反的,肉體以及由之而生的各種感官情欲只能對靈魂的解脫起阻礙作用。禪宗的頓悟就是要擺脫肉體對靈魂的束縛,通過靈與肉的分離,使靈魂(真心真性)在塵世中千錘百煉,最終脫離塵世,超脫到它方世界,而對于肉體則毫不加以理會。通常是待其超渡之后,以火化形成舍利。全真道的性命雙修則與此明顯不同,全真內丹修煉通過性命結合,性功煉心,命功煉氣,神氣相互凝結,以物質的氣對神產生轉化作用,把原本自然的陰神變為純陽之體,然后又再用陽氣撫育陽神,最終依靠陽神的大威力沖破虛空,超入它方世界。這樣,全真的終極實體——陽神就不單單靈魂,而是包含著靈與肉,性與命兩種因素的結晶體,由此可見,全真的解脫論是靈與肉的雙重解脫,肉體對靈魂的解脫不再是可有可無的,而是具有不可或缺的作用。

參修公案 頓悟心性

禪(chan)宗心性(xing)論不僅在(zai)對心性(xing)的(de)看法上打獨特(te)的(de)見解(jie),而且在(zai)長(chang)期的(de)歷史發展中也形成了(le)一套特(te)殊的(de)參悟方(fang)法。參悟公(gong)案(an)就是禪(chan)宗體悟心性(xing)的(de)基(ji)本(ben)方(fang)法,通過(guo)參修公(gong)案(an),由(you)疑生悟,達到心性(xing)的(de)大徹大悟。

參(can)修公(gong)案(an)(an)首(shou)先必須有(you)疑(yi)(yi)情,并不(bu)是所有(you)的(de)撣師(shi)都(dou)能對同一(yi)(yi)(yi)個公(gong)案(an)(an)生(sheng)疑(yi)(yi)。根據參(can)悟(wu)者的(de)具體情況和隨機因緣,有(you)人或許對背州布衫(shan)公(gong)案(an)(an)生(sheng)疑(yi)(yi),有(you)人則或許對麻三斤生(sheng)疑(yi)(yi)。宋代著名(ming)的(de)高峰和尚則特別(bie)青(qing)睞(lai)“萬法歸(gui)一(yi)(yi)(yi),一(yi)(yi)(yi)歸(gui)何(he)處”這一(yi)(yi)(yi)公(gong)案(an)(an),認為這個公(gong)案(an)(an)較之禪宗的(de)其它公(gong)案(an)(an)更(geng)有(you)優勢,這種優勢首(shou)先表現在“一(yi)(yi)(yi)歸(gui)阿處”容易(yi)生(sheng)發(fa)疑(yi)(yi)情,進而(er)也能加重(zhong)疑(yi)(yi)情,使(shi)疑(yi)(yi)問(wen)在參(can)者心(xin)中步(bu)步(bu)透入,最終把(ba)參(can)者逼到絕(jue)望的(de)邊緣,直到最后“疑(yi)(yi)團了焰然(ran)曝(pu)地一(yi)(yi)(yi)聲”本心(xin)本性頓然(ran)顯現。

一歸何處,卻與無字不(bu)(bu)(bu)到,且(qie)是(shi)疑情易發,一舉便(bian)有(you),不(bu)(bu)(bu)等(deng)返覆思(si)(si)維計較作愈(yu),才(cai)有(you)疑■硝(xiao)(xiao)硝(xiao)(xiao)成片(pian),便(bian)無能為之心。既無為之心,所思(si)(si)既忘(wang),致使萬緣不(bu)(bu)(bu)息而自息,六空不(bu)(bu)(bu)靜(jing)而自靜(jing)不(bu)(bu)(bu)托纖塵,頓(dun)入無心五(wu)味32

參(can)修公(gong)案,頓(dun)(dun)(dun)悟心性,疑(yi)情(qing)(qing)(qing)最為(wei)重要(yao),假如面對公(gong)案不(bu)起疑(yi)情(qing)(qing)(qing),那(nei)么最好的(de)(de)(de)公(gong)案也(ye)只是(shi)一堆死句,要(yao)頓(dun)(dun)(dun)悟公(gong)案,就必須(xu)產生大疑(yi),大疑(yi)則(ze)能(neng)生大悟。如果參(can)者(zhe)面對公(gong)案只是(shi)微(wei)起疑(yi)情(qing)(qing)(qing),疑(yi)情(qing)(qing)(qing)不(bu)能(neng)連接成片,那(nei)么同樣也(ye)不(bu)能(neng)產生徹(che)悟。只有將疑(yi)情(qing)(qing)(qing)貫穿于行住坐臥、穿衣吃飯等(deng)等(deng)日常生活中。在(zai)日常生活的(de)(de)(de)每時每刻疑(yi)情(qing)(qing)(qing)不(bu)斷(duan),并(bing)且逐(zhu)步形成連成一片的(de)(de)(de)局而,最終(zhong)才(cai)能(neng)豁然頓(dun)(dun)(dun)悟。這(zhe)就是(shi)所謂“山(shan)窮(qiong)水盡疑(yi)無路,柳(liu)暗(an)花明又一村”的(de)(de)(de)境(jing)界。高(gao)峰和尚用了一些極(ji)為(wei)精彩(cai)的(de)(de)(de)語句描述這(zhe)種由疑(yi)生悟的(de)(de)(de)過程。我(wo)們在(zai)這(zhe)里錄出來:

如是(shi)(shi),行也(ye)只是(shi)(shi)個疑(yi)(yi)團(tuan),坐也(ye)是(shi)(shi)個疑(yi)(yi)團(tuan).穿衣吃(chi)飯也(ye)只是(shi)(shi)個疑(yi)(yi)團(tuan),屙(e)屎(shi)放尿也(ye)只是(shi)(shi)個疑(yi)(yi)團(tuan),以至見聞覺知,總只是(shi)(shi)個疑(yi)(yi)團(tuan)。疑(yi)(yi)來疑(yi)(yi)去.疑(yi)(yi)至省力處(chu).便是(shi)(shi)得力處(chu)。不疑(yi)(yi)自疑(yi)(yi),不舉自舉,從朝至暮,船頭(tou)綴尾,打成(cheng)片,無(wu)絲(si)毫縫隙。撼(han)亦不(bu)動,趁亦不(bu)去,昭昭靈靈,常(chang)現在前(qian)(qian),如順(shun)水行舟。全不(bu)犯手,只(zhi)此便是得力(li)時節也(ye),更須■其正(zheng)念(nian)(nian),慎無(wu)二心,展轉(zhuan)(zhuan)磨光,展轉(zhuan)(zhuan)淘汰,窮玄盡■,至極(ji)至■,向一毫頭(tou)上安身,孤孤迥迥,卓(zhuo)卓(zhuo)巍巍,不(bu)動不(bu)搖,無(wu)來(lai)無(wu)去,一念(nian)(nian)不(bu)生,前(qian)(qian)后(hou)■斷33

則(ze)公(gong)(gong)案(an)(an)對(dui)覺(jue)(jue)悟(wu)(wu)者來(lai)說.具有十分豐(feng)厚的(de)意(yi)義,這(zhe)種意(yi)義只(zhi)有在(zai)悟(wu)(wu)的(de)心態中才能顯現出(chu)來(lai),對(dui)尚(shang)未達到(dao)覺(jue)(jue)悟(wu)(wu)的(de)參(can)學者,公(gong)(gong)案(an)(an)不(bu)過是(shi)一(yi)些(xie)毫(hao)無(wu)邏輯(ji)規則(ze)的(de)零亂不(bu)堪的(de)死句,因此(ci),對(dui)于公(gong)(gong)案(an)(an),絕對(dui)不(bu)可以用知性思(si)維(wei)進行解釋,分析它們(men)所謂的(de)邏輯(ji)關系及(ji)各種義理。倘(tang)若這(zhe)樣(yang)則(ze)是(shi)天大的(de)誤會(hui),我們(men)在(zai)此(ci)不(bu)妨引用兩則(ze)公(gong)(gong)案(an)(an)以示說明:“問:‘如何(he)是(shi)佛?’師(shi)云(yun):‘向汝道,汝不(bu)信(xin)。’憎云(yun):‘請師(shi)指示’師(shi)云(yun):‘合(he)取狗(gou)日’”34,又(you)“月(yue)色和云白,松聲帶露寒(han),好(hao)個真消息,憑君仔細肴,千般說(shuo)萬般諭,只要教君早(zao)回去(qu)。去(qu)何處?良久(jiu)云:‘夜來風(feng)起滿庭香,吹落(luo)桃(tao)花二五樹’”35以上這(zhe)兩段(duan)公案都說明禪宗(zong)的心性(xing)覺悟和知性(xing)思維毫無關系,所以,對公案切忌(ji)用(yong)理性(xing)思維進行(xing)解釋,引伸出所謂的道(dao)德意(yi)義(yi)、美學意(yi)義(yi)。

禪(chan)宗的心(xin)性頓(dun)悟(wu)是通過懷疑(yi)(yi)對人的世(shi)俗存在做徹底的否(fou)(fou)定(ding),然后由(you)否(fou)(fou)定(ding)二元世(shi)界進而(er)透(tou)入到一(yi)元世(shi)界。高(gao)峰和尚參究“萬(wan)法(fa)歸(gui)一(yi),一(yi)歸(gui)何處”這一(yi)公(gong)案過程可能會給我們(men)帶來啟示(shi)。我們(men)可以由(you)中了解(jie)到,一(yi)個成(cheng)功的禪(chan)師如何由(you)疑(yi)(yi)生悟(wu),又如何由(you)一(yi)悟(wu)透(tou)及眾悟(wu):

山僧昔在(zai)(zai)雙(shuang)徑歸(gui)(gui)堂,未及一(yi)月,忽于睡(shui)中疑(yi)著萬法(fa)歸(gui)(gui)一(yi),一(yi)歸(gui)(gui)何(he)處(chu)?自北疑(yi)情頓發,廢(fei)寢(qin)忘(wang)餐,東西不(bu)(bu)(bu)禪,晝夜(ye)不(bu)(bu)(bu)分,開單展缽(bo),屙屎放尿,至于一(yi)動一(yi)靜,一(yi)語(yu)一(yi)默.總只是個一(yi)歸(gui)(gui)何(he)處(chu),更無絲毫異念(nian),亦(yi)要(yao)起絲豪異念(nian),了不(bu)(bu)(bu)可得(de)。正如釘釘膠(jiao)胎(tai),撼搖不(bu)(bu)(bu)動,雖在(zai)(zai)■人廣眾中,如無一(yi)人相似。從(cong)朝至暮(mu)(mu),從(cong)暮(mu)(mu)至朝,澄澄湛湛,卓卓巍(wei)巍(wei),沌清(qing)絕點,一(yi)會萬年(nian),境寂人忘(wang),如癡(chi)如無,不(bu)(bu)(bu)覺至第六(liu)日,隨(sui)眾在(zai)(zai)三塔沨(feng)經次,抬頭忽看見(jian)五(wu)祖演和尚真,驀然觸發日前仰山老和尚問(wen)拖(tuo)死尸句子,直得(de)虛空粉(fen)碎,大池平沈,物我兩忘(wang),如境照境,百丈野孤(gu),狗(gou)子佛性,青州布衫,女子出(chu)定語(yu),從(cong)頭密舉驗之.無不(bu)(bu)(bu)了了。般若妙(miao)用,信不(bu)(bu)(bu)誣矣。36

鈴木大拙(zhuo)在《禪與生活》中(zhong)(zhong)也以現代語言敘述了禪師們徹悟心(xin)性(xing)的(de)(de)具(ju)體心(xin)理(li)過程。“如(ru)果你(ni)拈起一(yi)則(ze)公案(an),永(yong)不(bu)間斷地參去,你(ni)的(de)(de)心(xin)、識便會(hui)雙忘,你(ni)的(de)(de)面(mian)前猶如(ru)一(yi)道深(shen)淵,使你(ni)措手不(bu)得,下(xia)足(zu)不(bu)得。你(ni)面(mian)對死亡,胸中(zhong)(zhong)猶如(ru)烈火(huo)一(yi)般,于是突(tu)然之(zhi)(zhi)間,你(ni)與公案(an)打成一(yi)片,而身心(xin)于焉脫然……此(ci)之(zhi)(zhi)謂透入自性(xing)。你(ni)只要繼續勇猛精(jing)進,純(chun)一(yi)不(bu)雜,必可徹見你(ni)的(de)(de)本源(yuan)自性(xing)。”37

鈴(ling)木大拙還引用了一(yi)位著名(ming)禪師的(de)詩(shi)描(miao)述了由疑到悟(wu)的(de)心理變化過程(cheng):

咸(xian)通七載初參道,到處逢(feng)言不(bu)識言。

心里疑團(tuan)若栲栳,三春不樂止林(lin)泉(quan)。

忽遇法王氈(zhan)上(shang)坐,便陳疑(yi)懸向師前。

師從氈(zhan)上那(nei)枷起,祖脖(bo)當胸打一拳。

駭散疑團(tuan)葛袒落(luo),舉頭看見(jian)日(ri)初(chu)圓。38

在(zai)禪宗浩如煙海(hai)的(de)公案中,“萬(wan)法歸一(yi),一(yi)歸可處”只不過是(shi)滄(cang)海(hai)一(yi)粟。除此之外,比(bi)較(jiao)著名的(de)公案還(huan)有黃(huang)龍(long)(long)三(san)關,兜率悅和尚的(de)三(san)問(wen)。所(suo)謂黃(huang)龍(long)(long)三(san)關就(jiu)是(shi)黃(huang)龍(long)(long)山慧南禪師(shi)對(dui)前(qian)來參彈的(de)學徒所(suo)提(ti)的(de)三(san)個問(wen)題。據《黃(huang)龍(long)(long)南禪師(shi)語(yu)錄續(xu)補》記載:

師(shi)室中(zhong)常問(wen)僧出家所(suo)以,鄉關(guan)(guan)來歷,復扣云:“人人盡(jin)有(you)生緣處(chu),那個是上座生緣處(chu)?”又(you)(you)復當(dang)機問(wen)答,正馳鋒辯,卻復伸(shen)手云:“我(wo)手何以佛(fo)手?”又(you)(you)問(wen)諸方參請(qing)宗師(shi)所(suo)得,卻復垂腳云:“我(wo)腳何似驢腳?”三十余年示此三問(wen),往位學者(zhe)多不湊機。叢林共目為:“三關(guan)(guan)”,脫有(you)酬者(zhe),師(shi)未(wei)嘗可否?人莫涯(ya)其意,有(you)問(wen)其故?師(shi)曰:“已過(guo)關(guan)(guan)者(zhe),掉臂(bei)徑(jing)去.安知有(you)關(guan)(guan)吏(li),從吏(li)問(wen)可否,此未(wei)透(tou)關(guan)(guan)者(zhe)也。”39

這(zhe)段文字中慧南禪(chan)師(shi)用“那個(ge)是上座生緣(yuan)處”、“我手何(he)(he)似佛(fo)手’、“我腳何(he)(he)似驢腳”這(zhe)三(san)個(ge)問(wen)(wen)題來(lai)測試(shi)參(can)學(xue)(xue)者(zhe)的心性領悟的深度。而(er)兜率(lv)悅(yue)和尚(shang)對參(can)學(xue)(xue)者(zhe)設置的三(san)問(wen)(wen)卻與黃龍(long)三(san)關大相徑(jing)庭(ting)。據禪(chan)宗語錄記載:“兜率(lv)悅(yue)和尚(shang)設三(san)問(wen)(wen),以問(wen)(wen)學(xue)(xue)者(zhe):一(yi)曰(yue):拔草參(can)玄只圖見性,即(ji)令上人性在什(shen)么(me)處?二(er)曰(yue):識得自性方脫(tuo)生死(si),眼光落地時作么(me)生脫(tuo)?三(san)曰(yue):脫(tuo)得生死(si)便知(zhi)去處,四大分離(li)向什(shen)么(me)處去?”40這(zhe)三(san)個問(wen)題顯(xian)然超出了理智所能捕(bu)捉(zhuo)的范圍,它不在(zai)于(yu)獲得肯定或(huo)否定的答案,而是要啟發參學者,引導(dao)他們大膽懷疑,通過懷疑對自我進行超脫。

上述(shu)兩個(ge)公(gong)(gong)案(an)(an)概括起來(lai)分析就可發現兩個(ge)特(te)點(dian):第(di)一、公(gong)(gong)案(an)(an)的(de)前(qian)句(ju)和后句(ju)之(zhi)間缺少(shao)邏輯(ji)聯系,這(zhe)(zhe)樣(yang)(yang)就使得(de)理性思維無法通過分解語句(ju)來(lai)得(de)到公(gong)(gong)案(an)(an)的(de)內在意義(yi)。這(zhe)(zhe)樣(yang)(yang)自然也(ye)就杜絕了(le)(le)理智越位涉入(ru)。另一個(ge)特(te)點(dian)是:公(gong)(gong)案(an)(an)的(de)前(qian)、后問之(zhi)間相互矛盾,通過后問否定(ding)前(qian)問,這(zhe)(zhe)樣(yang)(yang)的(de)結構同(tong)樣(yang)(yang)也(ye)是為(wei)了(le)(le)阻擋理智對公(gong)(gong)案(an)(an)進(jin)行分解。例如前(qian)述(shu)黃龍三關中第(di)三關中“我(wo)腳(jiao)何(he)似(si)(si)驢(lv)腳(jiao)”就否定(ding)了(le)(le)前(qian)面的(de)“我(wo)手(shou)何(he)似(si)(si)佛手(shou)”,這(zhe)(zhe)樣(yang)(yang)就能(neng)逼迫(po)參學(xue)者生起疑(yi)云,尋找另外的(de)義(yi)理天地(di),類(lei)似(si)(si)的(de)公(gong)(gong)案(an)(an)在禪宗燈錄中隨處可見(jian)。

在(zai)禪宗諸多(duo)公案中,最具哲學意義(yi)的公案就(jiu)是(shi)通(tong)過追尋自我而頓悟(wu)真體(ti)。用禪宗的術(shu)語來說(shuo),就(jiu)是(shi)通(tong)過追向“你(ni)是(shi)阿誰(shui)(shui)”來使參學者(zhe)(zhe)對“情(qing)識我”產生(sheng)懷疑,由此產生(sheng)頓悟(wu)。“古人道,一切處是(shi)你(ni),東去(qu)也(ye)是(shi)你(ni),西(xi)去(qu)也(ye)是(shi)你(ni),你(ni)是(shi)阿誰(shui)(shui)?若云某甲,者(zhe)(zhe)個是(shi)情(qing)識,須(xu)是(shi)透(tou)得過始得”41這段(duan)公(gong)案就(jiu)(jiu)是通(tong)過(guo)(guo)參者的(de)自(zi)我(wo)(wo)追(zhui)尋(xun)對素(su)來肯(ken)定的(de)“情(qing)識我(wo)(wo)”生(sheng)起疑心,進而(er)引(yin)發自(zi)我(wo)(wo)的(de)大徹大悟。在(zai)頓悟過(guo)(guo)程中(zhong)(zhong),“情(qing)識我(wo)(wo)”消(xiao)失,真我(wo)(wo)顯現。追(zhui)尋(xun)自(zi)我(wo)(wo)的(de)公(gong)案容易(yi)引(yin)發徹底(di)的(de)頓悟,而(er)且自(zi)我(wo)(wo)是人生(sheng)存的(de)主體(ti),任何人都無法逃避。因此,在(zai)追(zhui)尋(xun)中(zhong)(zhong)產(chan)生(sheng)的(de)疑問最為切(qie)近和(he)具(ju)有(you)逼人威脅力。所以,它頗受禪(chan)師們的(de)青睞。《古尊宿語錄》中(zhong)(zhong)就(jiu)(jiu)記載(zai)了這種步步緊逼的(de)參悟過(guo)(guo)程:

我(wo)今問你(ni)(ni)一件事(shi):初入(ru)(ru)母(mu)胎(tai)時,將(jiang)得(de)什么物來?你(ni)(ni)來時并無一物,祗(zhi)有個(ge)心(xin)識。如今行胎(tai)入(ru)(ru)眾中,者個(ge)是主宰也。如今問你(ni)(ni),受父(fu)母(mu)氣分精血(xue).執受名(ming)為我(wo)身,始于出胎(tai),漸漸長(chang)成,此(ci)身皆(jie)屬(shu)(shu)我(wo)也。且道屬(shu)(shu)你(ni)(ni)不屬(shu)(shu)你(ni)(ni)?若道屬(shu)(shu)你(ni)(ni),初入(ru)(ru)胎(tai)時,并不將(jiang)一物來,此(ci)個(ge)父(fu)母(mu)精血(xue),幾(ji)時屬(shu)(shu)你(ni)(ni)?又只合(he)長(chang)在百(bai)年(nian),依舊拋卻死(si)尸,又何(he)曾屬(shu)(shu)你(ni)(ni)?若言不屬(shu)(shu),見今一步也少不得(de),罵(ma)對解嗔(chen).痛時能忍,作么生(sheng)不屬(shu)(shu)你(ni)(ni)?得(de)議定省,看道是有是無,管取分疏不下,蓋為疑根不斷,道有來。

通過(guo)這樣對真(zhen)我的一步一步追詢(xun),參學者內心漸(jian)趨緊張,最后情識(shi)我在這種精神的緊張中徹底粉(fen)碎(sui),真(zhen)我于(yu)是從中顯現。

禪宗公(gong)案(an)(an)雖(sui)然號稱有一(yi)千(qian)七(qi)百四,但是公(gong)案(an)(an)與公(gong)案(an)(an)之(zhi)間都(dou)本質(zhi)的(de)溝通(tong).只要悟透(tou)(tou)(tou)一(yi)則(ze),那(nei)么(me)千(qian)則(ze)萬則(ze)都(dou)可同時開通(tong)。這個意(yi)思甩禪宗的(de)語言來說就(jiu)是:一(yi)處透(tou)(tou)(tou),千(qian)處萬處一(yi)時透(tou)(tou)(tou);一(yi)機明(ming),千(qian)機萬機一(yi)時明(ming)。這就(jiu)是所謂悟者全悟,迷者全迷。

如前文所述(shu),禪(chan)宗(zong)的(de)公(gong)(gong)案(an)只有對(dui)悟(wu)者才能顯現出(chu)意(yi)義,而對(dui)于(yu)門外漢來說.公(gong)(gong)案(an)只不(bu)過是一(yi)(yi)些毫(hao)無內在聯系的(de)句(ju)子,根本(ben)無法用理(li)性(xing)思維進行(xing)(xing)分析和處理(li)。但是,在禪(chan)宗(zong)的(de)歷史發展過程中(zhong),也有一(yi)(yi)些禪(chan)師(shi)(shi)不(bu)明(ming)白這個道(dao)理(li)。他(ta)們不(bu)懂得(de)只有明(ming)了(le)心性(xing),進行(xing)(xing)頓悟(wu),才能對(dui)公(gong)(gong)案(an)有所悟(wu)懈(xie)。相反的(de),他(ta)們企圖依靠記(ji)憶公(gong)(gong)案(an)、探求公(gong)(gong)案(an)的(de)理(li)性(xing)意(yi)義來討論(lun)(lun)心性(xing),這些禪(chan)師(shi)(shi)就是禪(chan)宗(zong)界(jie)譏諷的(de)口(kou)頭(tou)禪(chan)。《佛果克勤(qin)禪(chan)師(shi)(shi)心要》一(yi)(yi)書對(dui)口(kou)頭(tou)禪(chan)作了(le)揭露和批評(ping):“近時學(xue)道(dao)之上,不(bu)道(dao)他(ta)不(bu)用工夫(fu),多只是記(ji)憶公(gong)(gong)案(an),論(lun)(lun)量(liang)古今(jin),持擇言句(ju),打(da)葛藤,學(xue)路(lu)布(bu),幾(ji)時得(de)休歇(xie)如斯?”在另一(yi)(yi)本(ben)書《山房夜話》中(zhong),宋代明(ming)本(ben)禪(chan)師(shi)(shi)也對(dui)在公(gong)(gong)案(an)中(zhong)巧立名目,曲搜旁注(zhu)的(de)禪(chan)師(shi)(shi)做了(le)尖(jian)銳批評(ping),認(ren)為他(ta)們是眩(xuan)惑后人(ren):“惜乎間有一(yi)(yi)等聰(cong)明(ming)之士,不(bu)求自悟(wu),日(ri)夕坐在雜毒坑(keng)中(zhong),分向(xiang)上向(xiang)下,全提半(ban)提,最初未后,_正(zheng)按旁敲,照用主賓,縱(zong)奪(duo)死活等,曲搜(sou)旁注,強立巧(qiao)求(qiu),安個名字喚作(zuo)宗門關鍵,眩惑后人”。按照得(de)(de)道禪師(shi)的(de)(de)說法,假如(ru)以棒頭求(qiu)玄,在(zai)(zai)喝(he)(he)下覓妙,這(zhe)(zhe)其實已墮入魔境,即所(suo)(suo)謂“展轉落野孤窠窟去(qu)也”。實際上(shang)(shang),無論是(shi)(shi)(shi)棒喝(he)(he)還是(shi)(shi)(shi)公(gong)(gong)案(an)、機鋒,都是(shi)(shi)(shi)為了幫助(zhu)參(can)憚者了悟(wu)(wu)(wu)(wu)心(xin)性。因此(ci)(ci),所(suo)(suo)有(you)(you)(you)(you)這(zhe)(zhe)些(xie)只(zhi)不過是(shi)(shi)(shi)達到頓悟(wu)(wu)(wu)(wu)的(de)(de)工具(ju)。如(ru)果(guo)執著于這(zhe)(zhe)些(xie)工具(ju),把這(zhe)(zhe)些(xie)工具(ju)本(ben)身當(dang)作(zuo)禪悟(wu)(wu)(wu)(wu)的(de)(de)內涵便走入歧途。參(can)學者要真正(zheng)透悟(wu)(wu)(wu)(wu)公(gong)(gong)案(an),就(jiu)必須在(zai)(zai)自已心(xin)上(shang)(shang)契(qi)證一(yi)回,真正(zheng)由疑生悟(wu)(wu)(wu)(wu),與(yu)公(gong)(gong)案(an)打(da)成一(yi)片(pian),只(zhi)有(you)(you)(you)(you)這(zhe)(zhe)樣(yang)才能徹(che)底(di)透脫(tuo),悟(wu)(wu)(wu)(wu)徹(che)本(ben)心(xin)真性。在(zai)(zai)《佛果(guo)克(ke)(ke)勤(qin)禪師(shi)心(xin)要》一(yi)書中(zhong)(zhong),佛果(guo)克(ke)(ke)勤(qin)禪師(shi)說:“一(yi)棒上(shang)(shang),一(yi)棒下,一(yi)句一(yi)言(yan),若細若粗,若色若香(xiang),一(yi)時空透,方(fang)稱(cheng)無心(xin)境界,養得(de)(de)如(ru)嬰(ying)兒相似,純和沖(chong)淡。雖在(zai)(zai)塵勞中(zhong)(zhong),塵勞不染(ran),雖居凈妙處,凈妙收它不住(zhu)”,另外(wai),在(zai)(zai)《古尊宿(su)語(yu)錄(lu)》書中(zhong)(zhong)也有(you)(you)(you)(you)一(yi)段對口(kou)頭禪的(de)(de)批評:“”蓋為從來相傳(chuan)只(zhi)是(shi)(shi)(shi)看(kan)古人公(gong)(gong)寨(zhai),或看(kan)一(yi)則或兩則,咯有(you)(you)(you)(you)一(yi)知一(yi)解,若有(you)(you)(you)(you)理會不得(de)(de)處,亦尋縫隙鉆研求(qiu)臺。既會得(de)(de)了,道此(ci)(ci)事(shi)只(zhi)如(ru)此(ci)(ci)也,便在(zai)(zai)叢林(lin)中(zhong)(zhong)流布將去(qu),皆(jie)不說著頓悟(wu)(wu)(wu)(wu)底(di)事(shi)。”

頓悟(wu)(wu)是禪(chan)宗(zong)心性論中(zhong)的(de)(de)一種(zhong)神(shen)秘的(de)(de)心理(li)狀態。禪(chan)宗(zong)心性的(de)(de)修爍(shuo)最(zui)終目的(de)(de)是要導致頓悟(wu)(wu),通過頓悟(wu)(wu)使參學(xue)者(zhe)打破(po)原有(you)的(de)(de)生(sheng)存困(kun)境,從(cong)而使整個(ge)精神(shen)世(shi)界發生(sheng)徹骨徹髓的(de)(de)變(bian)(bian)(bian)化(hua)。經(jing)歷了此(ci)(ci)種(zhong)變(bian)(bian)(bian)化(hua)之后(hou),悟(wu)(wu)者(zhe)對世(shi)界和人(ren)生(sheng)就(jiu)具(ju)有(you)一種(zhong)全新的(de)(de)看法,他們(men)的(de)(de)精神(shen)世(shi)界得(de)到徹底(di)解放(fang),原有(you)的(de)(de)各種(zhong)精神(shen)桎梏也全盤(pan)解除,悟(wu)(wu)者(zhe)于此(ci)(ci)體驗到一種(zhong)前所未有(you)的(de)(de)、海闊天空的(de)(de)自由。在禪(chan)宗(zong)的(de)(de)頓悟(wu)(wu)中(zhong),悟(wu)(wu)者(zhe)的(de)(de)生(sheng)存質(zhi)量得(de)到巨(ju)大改(gai)變(bian)(bian)(bian),生(sheng)命的(de)(de)本質(zhi)發生(sheng)了飛躍,在此(ci)(ci)飛躍中(zhong),靈魂獲得(de)最(zui)大的(de)(de)安(an)定(ding)和充(chong)實。

頓(dun)(dun)悟(wu)狀態是一(yi)種(zhong)比較復雜的(de)(de)心理體驗(yan).很(hen)難用(yong)一(yi)般的(de)(de)語言予以(yi)描述(shu)。在(zai)禪宗(zong)著作中通常(chang)用(yong)比喻式(shi)的(de)(de)語句(ju)予以(yi)描述(shu)。比較常(chang)見的(de)(de)有:以(yi)擊石火、閃電光(guang)說明(ming)頓(dun)(dun)悟(wu)的(de)(de)迅疾(ji);以(yi)萬(wan)仞懸崖撒手放身形容悟(wu)境(jing)產生(sheng)對生(sheng)命(ming)的(de)(de)斷(duan)裂作用(yong),舊的(de)(de)生(sheng)命(ming)在(zai)懷疑中被埋葬,新(xin)的(de)(de)生(sheng)命(ming)在(zai)頓(dun)(dun)悟(wu)中獲得(de)誕生(sheng),新(xin)舊兩(liang)種(zhong)生(sheng)存(cun)境(jing)界徹(che)底割(ge)絕,不留絲毫掛縷。對于在(zai)頓(dun)(dun)悟(wu)中所(suo)產生(sheng)的(de)(de)新(xin)的(de)(de)生(sheng)命(ming)精神(shen)(shen),禪學大師多用(yong)孤(gu)迥迥,峭巍巍、前后(hou)際(ji)斷(duan)等(deng)詞(ci)形容新(xin)的(de)(de)生(sheng)存(cun)體驗(yan)的(de)(de)神(shen)(shen)秘和奇(qi)特.以(yi)踏著本地(di)風光(guang),大休(xiu)歇,大解脫等(deng)詞(ci)形容頓(dun)(dun)悟(wu)過后(hou)悟(wu)者具有一(yi)種(zhong)重返家園(yuan)的(de)(de)寧靜與安(an)詳。在(zai)《佛果(guo)克勤禪師心要》一(yi)書中我(wo)們可見到以(yi)下的(de)(de)描述(shu):

大(da)根大(da)智,以本(ben)心(xin)力量,直下就自腳根下承(cheng)當,如萬仞懸崖,撒手(shou)放身,更無(wu)顧藉(jie).教知見解(jie)礙(ai),倒底脫去,似(si)大(da)死(si)人已絕(jue)氣息到(dao)本(ben)地上,大(da)體大(da)歇。

又“此宗惟費悟明到(dao)銀山鐵壁,萬仞孤峭,擊石火,閃電(dian)光,擬不擬便(bian)墮坑落井。所以從上護惜(xi)(xi)個一著(zhu)子,同(tong)(tong)到(dao)同(tong)(tong)證,無你撮摸處。既能辦心(xin),能舍緣,累(lei)修(xiu)行,依(yi)知識,若更不耐心(xin)向千難萬難不可湊(cou)泊處放下身心(xin),體究教徹(che)底,誠為可惜(xi)(xi)!

在同(tong)書中,佛果(guo)克勤禪師又(you)以“脫卻千重萬重貼肉汗衫”來比喻頓(dun)悟給悟者帶來的全身心(xin)的解脫和徹底(di)的自由:

若真(zhen)體道之人(ren),通之于心,明之于本,直下脫卻千重(zhong)萬重(zhong)貼(tie)肉(rou)汗衫(shan),豁然(ran)契悟來真(zhen)凈明妙,沖虛寂淡,如(ru)如(ru)不(bu)動真(zhen)實(shi)正體,到(dao)一(yi)念(nian)不(bu)生,前后際斷處,踏著本地風光,更無(wu)(wu)許(xu)多惡覺知見,彼我是非(fei),生死垢心,撥的露凈,信得(de)及(ji)與(yu)他從上來人(ren)無(wu)(wu)二毛別。42

與佛果克勤(qin)禪師不同,明(ming)本禪師則喜用“兩境(jing)相照”來形容頓悟狀態的(de)(de)光明(ming)和美妙:“惟親(qin)到大休(xiu)歇大解脫田地者,如兩境(jing)相照,直到無毫發隱覆,直所謂超言象,越恪量,透(tou)情(qing)塵,沒窠臼底最(zui)末后句。”著名的(de)(de)日本禪學(xue)家鈴(ling)木大拙以親(qin)身經歷對禪宗這種神秘的(de)(de)悟境(jing)作(zuo)(zuo)了闡(chan)述(shu)。他用邏輯上和心理上的(de)(de)飛躍(yue)來說明(ming)悟對新舊生(sheng)命(ming)具有一種遮斷作(zuo)(zuo)用:

在佛家的(de)(de)(de)頓悟中,有一種邏(luo)輯上(shang)(shang)上(shang)(shang)和(he)心(xin)理上(shang)(shang)的(de)(de)(de)飛躍(yue)。所謂邏(luo)輯上(shang)(shang)的(de)(de)(de)躍(yue)進,是說日常(chang)的(de)(de)(de)推(tui)理過程停止(zhi)了(le),而平常(chang)被視(shi)為不合理的(de)(de)(de)東西現在被視(shi)為完(wan)全自(zi)然的(de)(de)(de)。所謂心(xin)理上(shang)(shang)的(de)(de)(de)躍(yue)進是說,躍(yue)過意識的(de)(de)(de)界限而進入無念。43

在(zai)禪宗(zong)的(de)心(xin)(xin)性修煉中,悟(wu)者通過頓悟(wu)喚醒長(chang)期埋沒在(zai)情欲、塵垢中的(de)沉寂(ji)的(de)生(sheng)(sheng)命(ming),從(cong)而體驗(yan)到一種(zhong)精神的(de)全體新(xin)生(sheng)(sheng)、禪宗(zong)又把這種(zhong)新(xin)的(de)生(sheng)(sheng)存狀態(tai)稱(cheng)為“佛”。佛果克勤撣(dan)師(shi)對(dui)此做了精妙的(de)論述:“然后向死(si)火寒灰上,頭頭上明.枯木朽株間,物物斯照(zhao),乃(nai)契(qi)合孤迥迥,峭(qiao)巍巍,更(geng)不須(xu)覓心(xin)(xin)覓佛。筑著(zhu)磕著(zhu),元(yuan)非外得,古來(lai)悟(wu)達,百種(zhong)干端,只這便(bian)是。是心(xin)(xin)不必更(geng)求心(xin)(xin),是佛何(he)勞更(geng)覓佛?”44在禪(chan)(chan)者的(de)(de)(de)(de)眼(yan)光中(zhong),佛(fo)不再像傳(chuan)統佛(fo)教所(suo)描(miao)述的(de)(de)(de)(de)那樣以(yi)無上(shang)神(shen)通、智慧、慈悲(bei)展現于(yu)(yu)人(ren)世,而是(shi)一(yi)(yi)種(zhong)嶄新的(de)(de)(de)(de)生命(ming)(ming)形(xing)態(tai),是(shi)一(yi)(yi)種(zhong)身心得到(dao)徹底解(jie)放的(de)(de)(de)(de)新的(de)(de)(de)(de)生命(ming)(ming),在佛(fo)這(zhe)種(zhong)生命(ming)(ming)形(xing)式(shi)中(zhong),最顯著的(de)(de)(de)(de)是(shi)其區別于(yu)(yu)世俗生命(ming)(ming)的(de)(de)(de)(de)發(fa)自靈(ling)(ling)(ling)魂深(shen)處的(de)(de)(de)(de)自由與(yu)喜(xi)(xi)(xi)悅(yue)。這(zhe)種(zhong)自由和(he)喜(xi)(xi)(xi)悅(yue)不是(shi)任何(he)外(wai)在的(de)(de)(de)(de)因素所(suo)能(neng)誘(you)導的(de)(de)(de)(de),它源(yuan)之(zhi)于(yu)(yu)充實(shi)安寧的(de)(de)(de)(de)靈(ling)(ling)(ling)魂。明(ming)本禪(chan)(chan)師在《天目中(zhong)峰和(he)尚廣(guang)錄》中(zhong)以(yi)生動的(de)(de)(de)(de)筆調對(dui)頓悟(wu)之(zhi)后(hou)悟(wu)者心靈(ling)(ling)(ling)的(de)(de)(de)(de)酣暢進行(xing)了描(miao)述:“但是(shi)尋覓欲見之(zhi)心切(qie)(qie),至久久不為境緣之(zhi)所(suo)侵奪.忽冷地(di)眼(yan)開(kai)(kai),撞在面前(qian)(qian),■地(di)一(yi)(yi)聲(sheng),更(geng)不待問(wen)人(ren)是(shi)與(yu)不是(shi),其喜(xi)(xi)(xi)悅(yue)之(zhi)狀(zhuang),又當何(he)如(ru)(ru)也(ye)!”另一(yi)(yi)禪(chan)(chan)師佛(fo)果克勤談及悟(wu)者的(de)(de)(de)(de)脫(tuo)(tuo)然蕭灑的(de)(de)(de)(de)生存狀(zhuang)態(tai)時也(ye)說:“尋常每(mei)勸兄弟(di),須奮(fen)猛利心.棄卻從前(qian)(qian)學(xue)路利失(shi)窠臼,似向萬仞懸崖.撒(sa)手伴舍性命(ming)(ming),從他氣息一(yi)(yi)點(dian)也(ye)無,如(ru)(ru)大死底人(ren),餉間蘇醒起來(lai),謾(man)你不得,也(ye)卻為已到(dao)腳(jiao)踏(ta)實(shi)地(di)處,寬若太虛,明(ming)如(ru)(ru)呆月(yue),更(geng)不消(xiao)造化一(yi)(yi)切(qie)(qie)自圓(yuan)成,二六時中(zhong)與(yu)千圣交參(can),俱(ju)為殊(shu)勝奇特脫(tuo)(tuo)灑,信口開(kai)(kai),信腳(jiao)行(xing),更(geng)疑個甚!”45

禪者經過覺悟之(zhi)后,就以一(yi)種全(quan)新的(de)(de)(de)眼光看(kan)待世界。世界在(zai)他(ta)們(men)眼中呈現一(yi)種全(quan)新的(de)(de)(de)面目。因此,他(ta)們(men)使用的(de)(de)(de)語(yu)(yu)言(在(zai)多數場合,禪者不(bu)使用語(yu)(yu)言)和(he)各種形(xing)體姿式及一(yi)棒一(yi)喝都(dou)是他(ta)們(men)精神生命(ming)的(de)(de)(de)流露。他(ta)們(men)的(de)(de)(de)形(xing)體語(yu)(yu)言和(he)口(kou)頭語(yu)(yu)圓轉(zhuan)活脫(tuo),局(ju)(ju)局(ju)(ju)迥異,標(biao)志著他(ta)們(men)的(de)(de)(de)生存境(jing)態。這種語(yu)(yu)言超越(yue)了邏輯(ji)的(de)(de)(de)限(xian)制,是理性思維難以進人(ren)(ren)的(de)(de)(de)世界。明本禪師說:“他(ta)得(de)底人(ren)(ren),其神機智用,如水趨壑,如風行空(kong),語(yu)(yu)言作略(lve),圓轉(zhuan)活脫(tuo),雖局(ju)(ju)局(ju)(ju)迥異,段段不(bu)同(tong),要且曲為(wei)當(dang)人(ren)(ren)發(fa)揮已事。”46又(you)“茍不曾(ceng)向自心中真實契證一回(hui),徒說藥,不療病也。若是真實有(you)所契證之(zhi)人,豈(qi)惟大乘(cheng)經論之(zhi)語能契達磨(mo)之(zhi)禪(chan),但是粗言細語,至若風聲雨(yu)滴,未有(you)不與達磨(mo)之(zhi)禪(chan)相契者”。47我(wo)們今天研究禪宗的(de)(de)(de)公(gong)(gong)(gong)案,就(jiu)不能(neng)使用(yong)通(tong)常(chang)的(de)(de)(de)思(si)(si)(si)維機制進(jin)行理(li)解和(he)分(fen)(fen)析。這(zhe)(zhe)些(xie)公(gong)(gong)(gong)案若用(yong)一(yi)般(ban)的(de)(de)(de)理(li)性(xing)思(si)(si)(si)維進(jin)行分(fen)(fen)析,只是(shi)一(yi)些(xie)前后(hou)矛(mao)盾(dun),毫(hao)無(wu)意義(yi)(yi)的(de)(de)(de)胡(hu)言(yan)亂話。禪宗公(gong)(gong)(gong)案的(de)(de)(de)價值不在于其意義(yi)(yi)的(de)(de)(de)層(ceng)面,而(er)在于它就(jiu)“是(shi)”一(yi)種(zhong)(zhong)生存(cun)境(jing)態。只有把生命徹底切入公(gong)(gong)(gong)案之中,與(yu)公(gong)(gong)(gong)案息息相通(tong),打成一(yi)片,達(da)(da)(da)(da)(da)到公(gong)(gong)(gong)案即(ji)我(wo),我(wo)即(ji)公(gong)(gong)(gong)案的(de)(de)(de)境(jing)界(jie),才能(neng)證透公(gong)(gong)(gong)案。這(zhe)(zhe)樣公(gong)(gong)(gong)案中在知性(xing)思(si)(si)(si)維里顯得(de)毫(hao)無(wu)意義(yi)(yi)的(de)(de)(de)語句才重新(xin)煥發(fa)了生命,顯現(xian)出“意義(yi)(yi)”。公(gong)(gong)(gong)案的(de)(de)(de)作用(yong)不是(shi)表(biao)達(da)(da)(da)(da)(da)什么,而(er)是(shi)它本身就(jiu)是(shi)所(suo)要表(biao)示的(de)(de)(de)東西(xi)。正如(ru)上文所(suo)引明本禪師所(suo)說,只要達(da)(da)(da)(da)(da)到悟境(jing),不僅大乘經論(lun)能(neng)夠契合達(da)(da)(da)(da)(da)磨之禪,就(jiu)是(shi)平時(shi)的(de)(de)(de)風聲雨滴也能(neng)與(yu)禪境(jing)相通(tong)。由此可(ke)見(jian),公(gong)(gong)(gong)案對悟境(jing)的(de)(de)(de)表(biao)達(da)(da)(da)(da)(da)和(he)普(pu)通(tong)語言(yan)意義(yi)(yi)的(de)(de)(de)表(biao)達(da)(da)(da)(da)(da)截然不同。普(pu)通(tong)語言(yan)總要區分(fen)(fen)指與(yu)所(suo)指(即(ji)表(biao)達(da)(da)(da)(da)(da)與(yu)表(biao)達(da)(da)(da)(da)(da)對象(xiang))而(er)公(gong)(gong)(gong)案則沒有這(zhe)(zhe)種(zhong)(zhong)二元區分(fen)(fen),它沒有所(suo)謂的(de)(de)(de)意義(yi)(yi)層(ceng)面。公(gong)(gong)(gong)案的(de)(de)(de)一(yi)字一(yi)句對悟者(zhe)來(lai)說,都是(shi)禪境(jing),佛(fo)果克勤禪師在《沸(fei)果克勤禪師心要》中說得(de)好:

是故北(bei)宗(zong)不立文字(zi)語句(ju),惟許最上(shang)乘根器,如飄(piao)風(feng)疾雪,電激星飛,脫體(ti)契證(zheng),截(jie)生死流,破無(wu)明亮,了(le)無(wu)疑惑,直下頓明。二(er)六對中(zhong),轉一(yi)(yi)(yi)(yi)切(qie)事緣,皆成無(wu)上(shang)妙智。豈假(jia)厭喧求靜,棄彼取此?一(yi)(yi)(yi)(yi)真(zhen)(zhen)一(yi)(yi)(yi)(yi)切(qie)真(zhen)(zhen),一(yi)(yi)(yi)(yi)了(le)一(yi)(yi)(yi)(yi)切(qie)了(le),總萬有于心源,握權鞏干方外,而應(ying)物現形,無(wu)法不圓(yuan),何有干我哉?

如(ru)上所述(shu),禪宗(zong)的(de)(de)(de)悟(wu)是對(dui)(dui)世(shi)俗生(sheng)(sheng)命的(de)(de)(de)遮斷(duan)(duan).在(zai)(zai)頓悟(wu)中(zhong)(zhong)原(yuan)有(you)(you)的(de)(de)(de)人(ren)(ren)我、足非、善惡(e)、美(mei)丑等(deng)等(deng)二(er)(er)元分別(bie)全部消失(shi)。在(zai)(zai)二(er)(er)元世(shi)界(jie)的(de)(de)(de)廢墟上,一個瀟(xiao)(xiao)灑(sa)脫然的(de)(de)(de)一元境(jing)界(jie)顯現出(chu)來(lai)。在(zai)(zai)二(er)(er)元分別(bie)的(de)(de)(de)生(sheng)(sheng)命境(jing)態,人(ren)(ren)的(de)(de)(de)生(sheng)(sheng)命存(cun)(cun)(cun)在(zai)(zai)因(yin)為(wei)受著各種(zhong)(zhong)外在(zai)(zai)條件的(de)(de)(de)桎梏(gu)。因(yin)而體(ti)驗不到(dao)那種(zhong)(zhong)無(wu)桎無(wu)梏(gu)的(de)(de)(de)自(zi)由(you)灑(sa)脫的(de)(de)(de)境(jing)態。既使二(er)(er)元世(shi)界(jie)中(zhong)(zhong)最美(mei)好的(de)(de)(de)事物(wu)善和美(mei),也因(yin)為(wei)有(you)(you)惡(e)和丑的(de)(de)(de)反襯使其難以給(gei)人(ren)(ren)帶來(lai)一種(zhong)(zhong)自(zi)由(you)純粹(cui)的(de)(de)(de)快(kuai)樂。這(zhe)樣,至(zhi)善和至(zhi)美(mei)永遠只能做(zuo)為(wei)一種(zhong)(zhong)天堂(tang)神話而存(cun)(cun)(cun)住。禪宗(zong)通過對(dui)(dui)這(zhe)種(zhong)(zhong)有(you)(you)限的(de)(de)(de)二(er)(er)元世(shi)界(jie)的(de)(de)(de)遮斷(duan)(duan),就將(jiang)(jiang)隱秘(mi)在(zai)(zai)人(ren)(ren)的(de)(de)(de)靈魂深(shen)處的(de)(de)(de)絕(jue)對(dui)(dui)無(wu)限、自(zi)由(you)的(de)(de)(de)世(shi)界(jie)展(zhan)現出(chu)來(lai),悟(wu)者在(zai)(zai)此中(zhong)(zhong)體(ti)驗到(dao)一種(zhong)(zhong)前所未有(you)(you)的(de)(de)(de)光明和瀟(xiao)(xiao)脫。南宋高(gao)峰禪師形象生(sheng)(sheng)動地描述(shu)道(dao):“若要(yao)真(zhen)正(zheng),決志明心,先將(jiang)(jiang)平日胸中(zhong)(zhong)所受一切(qie)善惡(e)之物(wu),盡(jin)底(di)屏去,毫末不存(cun)(cun)(cun),終朝兀兀如(ru)癡,與(yu)昔嬰孩無(wu)異。然后(hou)乃可(ke)蒲團靜坐,正(zheng)念(nian)堅凝,精窮向(xiang)上之玄機,研味西來(lai)之密旨.切(qie)切(qie)拳(quan)拳(quan),兢(jing)兢(jing)業業,直教絲(si)毫無(wu)間(jian),動靜無(wu)立,漸(jian)至(zhi)深(shen)密幽遠,微細(xi)微細(xi)極微細(xi)處,譬如(ru)有(you)(you)人(ren)(ren)遠行它(ta)方,漸(jian)漸(jian)回(hui)途,巳至(zhi)家(jia)舍。又(you)(you)如(ru)鼠入牛(niu)角,看看漸(jian)至(zhi)尖尖盡(jin)底(di)。又(you)(you)如(ru)捉(zhuo)賊討(tao)贓,拷至(zhi)情理(li)俱盡(jin)。不動不退,無(wu)去無(wu)來(lai),一念(nian)不生(sheng)(sheng),前后(hou)際斷(duan)(duan),卓卓巍巍,孤弧迥(jiong)迥(jiong),如(ru)坐萬仞崖頭,又(you)(you)若停百尺竿上,一念(nian)才乖,喪身失(shi)命。將(jiang)(jiang)至(zhi)功(gong)成九仞,切(qie)須保(bao)任全提(ti),忽于徑行坐臥處,不覺(jue)■地一聲,猶如(ru)死在(zai)(zai)漫天荊棘林(lin)中(zhong)(zhong),討(tao)得一條出(chu)身活路相似,豈(qi)不快(kuai)哉(zai)!”48這(zhe)段中所說的行(xing)人遠行(xing)他方,回到家(jia)室;鼠入(ru)牛角(jiao),竄(cuan)入(ru)盡(jin)頭;捉賊討贓,情(qing)理俱盡(jin)等(deng)等(deng),都是對頓悟狀(zhuang)態淋漓(li)盡(jin)致(zhi)的描(miao)繪(hui)。

禪宗雖(sui)然(ran)通過頓悟(wu)遮斷了新(xin)(xin)舊生(sheng)(sheng)命(ming)境(jing)界(jie),但(dan)是(shi)(shi)(shi)新(xin)(xin)的(de)生(sheng)(sheng)命(ming)并不是(shi)(shi)(shi)與(yu)舊的(de)生(sheng)(sheng)命(ming)完(wan)全排斥。禪者(zhe)通過頓悟(wu)使舊的(de)生(sheng)(sheng)命(ming)當(dang)體呈現新(xin)(xin)的(de)意義。此(ci)時,雖(sui)然(ran)人(ren)還是(shi)(shi)(shi)昨日之(zhi)人(ren),但(dan)心卻是(shi)(shi)(shi)今日之(zhi)心,原形未改而意境(jing)迥別。這些就是(shi)(shi)(shi)禪者(zhe)頓悟(wu)的(de)離奇(qi)而又(you)平凡之(zhi)處(chu)。禪者(zhe)并不主張刻意求新(xin)(xin),以拋(pao)棄塵世(shi)作(zuo)為求其生(sheng)(sheng)存真境(jing)的(de)代價,而是(shi)(shi)(shi)主張不離凡世(shi)求證佛道,世(shi)法、佛法互不隔礙(ai)。當(dang)體之(zhi)下悟(wu)即(ji)是(shi)(shi)(shi)佛,迷即(ji)是(shi)(shi)(shi)凡。

禪宗的(de)心(xin)性(xing)解(jie)悟除(chu)了解(jie)放心(xin)靈,追求一種全新(xin)的(de)生(sheng)(sheng)(sheng)命意義之外,更主要的(de)還是要堪破生(sheng)(sheng)(sheng)死(si)(si)(si)關。禪者認為(wei),禪宗能(neng)夠成(cheng)立的(de)最深(shen)厚的(de)根基就在(zai)于生(sheng)(sheng)(sheng)死(si)(si)(si)問(wen)題(ti)。生(sheng)(sheng)(sheng)與(yu)死(si)(si)(si)是全部人(ren)生(sheng)(sheng)(sheng)終結(jie)的(de)基本問(wen)題(ti)。禪宗參禪學道,追求成(cheng)佛作祖,并不是無(wu)(wu)風起浪,無(wu)(wu)事找事,而是以人(ren)生(sheng)(sheng)(sheng)的(de)生(sheng)(sheng)(sheng)死(si)(si)(si)情結(jie)做為(wei)辯(bian)護(hu)理由。南宋高峰禪師說得好:

生(sheng)死事大(da),無(wu)常迅速。生(sheng)不知來處,謂(wei)之(zhi)生(sheng)大(da),死不知去處,謂(wei)之(zhi)死大(da)。只(zhi)者(zhe)生(sheng)死一大(da)事,乃是參(can)禪(chan)學道之(zhi)喉襟,成(cheng)佛作(zuo)祖之(zhi)管轄。49

按照禪宗理論,二元世界中關系到人生的最為突出的二元對立便是生死對立。二元世界中有生必有死,生與死構成了一對無法解決的矛盾。雖然中國傳統道家文化主張以達觀的態度對待生死,把生死看作一種自然的代謝。生不以為喜,死不以為憂(莊子)。傳統文化的另一支儒家則只談生,不談死,企圖以對人世的關懷和責任沖淡對死亡的恐懼(例如孔子的未知生,焉知死……)。但是,無論是道家還是儒家都沒有能夠真正解決生死問題。這反映在中國傳統文化中就是民間文化對長生不死的不懈探求,并把長生不死作為解決生死問題的最佳方案。禪宗解決生死問題的辦法和民間文化炮制的方案有根本的差異。它不是求其不死,而是以不生不死做為了證生死的根本途徑。正如中峰禪師說:“”大丈夫或不肯自負,只消向一念未生已前.拍肓坐斷,猛將胸中善善惡惡諸思維心念,如斬一握絲,一斬一齊斷,常令其空洞虛寂,不動不搖。然后密密將個所參話頭,頓在面前。默默自看,正當看時,都不要別作方便,如撞著銀山鐵璧相似,要進一步也不得,于挨撥不人處,工夫純然,忽爾能翻.則知生死二字,果然寤語.于我何有哉?”50顯然,上(shang)述論述說明了(le)禪者參究公案就(jiu)是要(yao)由疑生悟,通過頓(dun)悟遮斷二(er)元世(shi)(shi)界(jie)的(de)生死、善(shan)惡、美(mei)丑等(deng)等(deng)各(ge)種(zhong)對(dui)立,從而進入一(yi)種(zhong)沒有對(dui)立的(de)一(yi)元自由世(shi)(shi)界(jie)。在(zai)心靈的(de)自由翱翔中生死、美(mei)丑、善(shan)惡等(deng)各(ge)種(zhong)二(er)元糾潔自動消(xiao)懈(xie),人的(de)靈魂進入了(le)一(yi)種(zhong)新的(de)世(shi)(shi)界(jie)。

禪宗(zong)的(de)(de)(de)心性解(jie)悟是(shi)一種(zhong)發(fa)自心靈深處的(de)(de)(de)大(da)徹大(da)悟,要達(da)到(dao)這種(zhong)悟境(jing),必須(xu)經由(you)懷(huai)疑(yi),對(dui)(dui)現行的(de)(de)(de)情識(shi)我(wo)(wo)(wo)做徹底的(de)(de)(de)否(fou)定,這種(zhong)否(fou)定并不(bu)是(shi)理(li)(li)(li)性的(de)(de)(de)評判.而是(shi)生存意義上(shang)(shang)的(de)(de)(de)拒斥。通過(guo)對(dui)(dui)情識(shi)我(wo)(wo)(wo)的(de)(de)(de)全(quan)盤拒斥,誘發(fa)真我(wo)(wo)(wo)的(de)(de)(de)顯現。這里必須(xu)著重(zhong)強調的(de)(de)(de)是(shi),禪宗(zong)對(dui)(dui)情識(shi)我(wo)(wo)(wo)的(de)(de)(de)疑(yi)情絕不(bu)是(shi)理(li)(li)(li)性意義上(shang)(shang)的(de)(de)(de)懷(huai)疑(yi),理(li)(li)(li)性意義上(shang)(shang)的(de)(de)(de)懷(huai)疑(yi)是(shi)一種(zhong)對(dui)(dui)未確定對(dui)(dui)象的(de)(de)(de)好奇和(he)探求,是(shi)原本具有(you)的(de)(de)(de)東西呈現欠缺。因此一旦尋求到(dao)合適(shi)的(de)(de)(de)對(dui)(dui)象,疑(yi)問得到(dao)適(shi)當(dang)的(de)(de)(de)答復(fu),理(li)(li)(li)知就重(zhong)新回(hui)復(fu)到(dao)清晰明朗的(de)(de)(de)境(jing)態,由(you)此引發(fa)懷(huai)疑(yi)的(de)(de)(de)心理(li)(li)(li)消失(shi),心靈重(zhong)新返復(fu)到(dao)安定狀態。

禪(chan)宗(zong)(zong)頓悟(wu)心(xin)性涉及的(de)(de)(de)(de)(de)疑(yi)情(qing),是(shi)從(cong)(cong)存在(zai)層(ceng)面上引(yin)發的(de)(de)(de)(de)(de),是(shi)對(dui)(dui)現(xian)(xian)(xian)存自我(wo)從(cong)(cong)存在(zai)層(ceng)面的(de)(de)(de)(de)(de)不信任和拒斥。因此這(zhe)種(zhong)(zhong)懷疑(yi)并(bing)沒有什(shen)么確定(ding)的(de)(de)(de)(de)(de)答案,也不是(shi)因合適(shi)的(de)(de)(de)(de)(de)對(dui)(dui)象(xiang)出現(xian)(xian)(xian)欠缺而引(yin)發疑(yi)情(qing),除非從(cong)(cong)根(gen)本意義(yi)上對(dui)(dui)情(qing)識我(wo)進行徹底粉碎,再也找不到其(qi)它解決方法(fa)(fa)。這(zhe)樣禪(chan)宗(zong)(zong)的(de)(de)(de)(de)(de)懷疑(yi)唯一(yi)(yi)能夠導致(zhi)的(de)(de)(de)(de)(de)就是(shi)頓悟(wu),在(zai)頓悟(wu)中摧(cui)毀(hui)情(qing)識我(wo),顯現(xian)(xian)(xian)真我(wo)。正因為(wei)禪(chan)宗(zong)(zong)心(xin)性論所要(yao)解決的(de)(de)(de)(de)(de)是(shi)比理(li)(li)(li)智層(ceng)面更(geng)深的(de)(de)(de)(de)(de)存在(zai)層(ceng)面的(de)(de)(de)(de)(de)問題,所以用理(li)(li)(li)智這(zhe)種(zhong)(zhong)二(er)元世(shi)界的(de)(de)(de)(de)(de)智慧無(wu)法(fa)(fa)予以圓滿(man)的(de)(de)(de)(de)(de)解決。理(li)(li)(li)智是(shi)一(yi)(yi)種(zhong)(zhong)典(dian)型的(de)(de)(de)(de)(de)二(er)元世(shi)界的(de)(de)(de)(de)(de)智慧形(xing)式。人的(de)(de)(de)(de)(de)思維(wei)(wei)必(bi)然(ran)包含(han)著思維(wei)(wei)和思維(wei)(wei)對(dui)(dui)象(xiang)二(er)重區(qu)分,是(shi)一(yi)(yi)種(zhong)(zhong)典(dian)型的(de)(de)(de)(de)(de)二(er)元結(jie)構(gou)。這(zhe)種(zhong)(zhong)思維(wei)(wei)結(jie)構(gou)對(dui)(dui)禪(chan)宗(zong)(zong)心(xin)性解悟(wu)根(gen)本無(wu)能為(wei)力。因為(wei)禪(chan)宗(zong)(zong)的(de)(de)(de)(de)(de)心(xin)性頓悟(wu)是(shi)要(yao)通過粉碎二(er)元結(jie)構(gou)進入(ru)一(yi)(yi)種(zhong)(zhong)沒有對(dui)(dui)待(dai)的(de)(de)(de)(de)(de)絕(jue)對(dui)(dui)自由(you)的(de)(de)(de)(de)(de)世(shi)界。對(dui)(dui)于這(zhe)種(zhong)(zhong)世(shi)界,渺小而又有限(xian)的(de)(de)(de)(de)(de)理(li)(li)(li)智根(gen)本無(wu)法(fa)(fa)措足(zu)。著名的(de)(de)(de)(de)(de)黃龍慧南禪(chan)師以取(qu)螢(ying)火燒須彌山形(xing)象(xiang)地比喻理(li)(li)(li)智思量(liang)佛境的(de)(de)(de)(de)(de)情(qing)景。他說:

殊不知(zhi),有作思(si)維,從有心起(qi)。用(yong)此思(si)惟,辨于佛境,如取螢火燒須(xu)彌山,縱經塵劫,終不能著。51

南宋(song)著名(ming)禪師(shi)明本在《天目(mu)中(zhong)峰(feng)和尚廣(guang)錄(lu)》中(zhong)也表達了類似的思(si)想(xiang):

做工夫,年一(yi)(yi)(yi)切有作思惟之所(suo)能(neng),是離一(yi)(yi)(yi)切分別之大人(ren)境界,古人(ren)到(dao)此,皆是一(yi)(yi)(yi)踏到(dao)底,更不涉(she)一(yi)(yi)(yi)些子廉纖搭(da)滯(zhi)。

既然有作思維(wei)(理智)無法(fa)對(dui)超脫二元(yuan)對(dui)立的一元(yuan)世界(佛境)進行思維(wei)和分辨(bian).那么做為思維(wei)工(gong)具的語言(yan)自(zi)然也無法(fa)談(tan)論這(zhe)種一元(yuan)生存境態。對(dui)于用語言(yan)談(tan)論心性的禪師。禪宗(zong)通稱之(zhi)(zhi)為說禪之(zhi)(zhi)士。禪宗(zong)認為說禪之(zhi)(zhi)上(shang)不(bu)但不(bu)能與人(ren)解粘去(qu)縛,引導(dao)學人(ren)開(kai)悟(wu),而且自(zi)己也在肆口談(tan)論中喪(sang)壞(huai)道(dao)眼,迷失天真。

在《天目中峰(feng)和尚廣錄》一書中中峰(feng)和尚對此有所揭露:

今之(zhi)(zhi)禪(chan)流,將欲據(ju)大床,揮塵尾,首(shou)取諸家語(yu)要,揀擇記持(chi)及漁(yu)獵(lie)百氏之(zhi)(zhi)雜說(shuo),以資談柄者。是說(shuo)禪(chan)之(zhi)(zhi)師也,不(bu)準不(bu)能與(yu)人解粘去縛(fu),而(er)亦(yi)自(zi)失(shi)本真,喪壞道眼(yan)。

在一個成功(gong)的禪師(shi)看(kan)來(lai),悟(wu)是絕對不能通過談淪和(he)(he)理智探求獲得。這是因為悟(wu)和(he)(he)知解兩者涉及的根(gen)本不是同—層面(mian)的問題。在悟(wu)以及由開悟(wu)而呈現的世界中,根(gen)本沒有語言(yan)和(he)(he)思維的位(wei)置,因此單純指(zhi)靠思維和(he)(he)語言(yan)無法觸及悟(wu)的心理層面(mian)。著(zhu)名的佛果克勤神(shen)師(shi)云:

垂示云:“道無(wu)橫徑(jing),立者孤危;法非見聞,言.思迥絕(jue)。若(ruo)能透過荊棘(ji)林,解開佛祖(zu)縛,得個穩密(mi)田地,諸天棒花(hua)無(wu)路,外道潛(qian)窺無(wu)門(men),終日行(xing)而(er)(er)未嘗行(xing),終日說(shuo)而(er)(er)未嘗說(shuo),便可以自由自在.展(zhan)碎琢之(zhi)機,用殺(sha)活之(zhi)劍(jian)。”52

原妙憚師也(ye)反對在言語中探(tan)求(qiu)禪之(zhi)真諦:

爾若怎么(me)去洞(dong)山句下尋討,參到彌勒佛下生(sheng),也(ye)來夢見在(zai)。何故(gu)?言語是(shi)載(zai)道之器(qi),殊(shu)不知古人(ren)意.只管去句中(zhong)求,有(you)什(shen)么(me)巴鼻?53

鈴木大拙(zhuo)借用(yong)(yong)現(xian)代術語(yu)認(ren)為禪悟涉(she)及到一個更深的心理(li)層面(mian),在(zai)(zai)此層面(mian)上理(li)智必(bi)須讓(rang)位于意志(zhi)和直觀(guan)(guan)這兩種(zhong)能力。他在(zai)(zai)《禪與生活》中說道:“于是,邏輯(ji)變(bian)為心理(li)性質(zhi),理(li)智作用(yong)(yong)變(bian)為意志(zhi)作用(yong)(yong)和直觀(guan)(guan)。在(zai)(zai)經驗層面(mian)所不能解(jie)決的東西,現(xian)在(zai)(zai)被帶到心的更深處。”

正因為禪(chan)的(de)境界語(yu)(yu)言和思維無(wu)法(fa)進入.所以(yi)禪(chan)師(shi)們在(zai)回(hui)答(da)(da)什么(me)是(shi)禪(chan)?什么(me)是(shi)祖師(shi)西來意?什么(me)是(shi)諸佛境界?什么(me)是(shi)悟?等問題時,通常(chang)都使用一些(xie)前言不(bu)答(da)(da)后語(yu)(yu)的(de)語(yu)(yu)句(ju)。例如:《五(wu)燈會元(yuan)》卷(juan)十一有(you)兩段(duan):

問:“如何是(shi)佛法大意(yi)?”師曰:“無量大病源(yuan)。”曰:“請師醫”。師曰:“世醫拱手。”

問:“如何是無(wu)相(xiang)涅(nie)(nie)?”師曰(yue):“前三(san)點,后三(san)點。”曰(yue):“無(wu)相(xiang)涅(nie)(nie)盤,請師證照。”師曰(yue):“三(san)點前,三(san)點后”。

這(zhe)些算不上答(da)復的(de)(de)(de)(de)回(hui)答(da)就(jiu)是(shi)(shi)要提醒我們(men),禪(chan)(chan)根本不是(shi)(shi)一個是(shi)(shi)什么(me)的(de)(de)(de)(de)問題.它不能依靠思(si)維上的(de)(de)(de)(de)充(chong)實與滿足來(lai)解決。近時有些禪(chan)(chan)學研究者,從禪(chan)(chan)宗公(gong)案(an)中(zhong)用理性思(si)維進行冷靜分折,總結出(chu)許(xu)多發人深省的(de)(de)(de)(de)格(ge)言(yan)和教訓。使禪(chan)(chan)宗公(gong)案(an)開發出(chu)多種(zhong)(zhong)層面的(de)(de)(de)(de)意義。這(zhe)種(zhong)(zhong)努力對于(yu)重新闡釋(shi)傳統文化,從而使其喚發出(chu)新的(de)(de)(de)(de)生命誠然(ran)值(zhi)得稱(cheng)賞。但是(shi)(shi)如果(guo)把這(zhe)種(zhong)(zhong)闡釋(shi)就(jiu)當成地道(dao)的(de)(de)(de)(de)禪(chan)(chan)學研究,那么(me)就(jiu)值(zhi)得我們(men)好(hao)好(hao)考慮,因為這(zhe)種(zhong)(zhong)闡發只能掩蔽(bi)禪(chan)(chan)宗的(de)(de)(de)(de)真(zhen)髓,用禪(chan)(chan)宗自身的(de)(de)(de)(de)術語來(lai)說就(jiu)是(shi)(shi)壞入道(dao)眼,自喪天真(zhen)。

煉心與顯(xian)性

全真道的內丹修煉分為(wei)(wei)性(xing)功(gong)(gong)和(he)命功(gong)(gong)兩(liang)項,所謂(wei)性(xing)功(gong)(gong)如前(qian)文(wen)所述主要(yao)落實到練心(xin)一事(shi)。全真道和(he)傳統道教(jiao)相比(bi)有一個鮮(xian)明的特點就(jiu)是重視心(xin)性(xing)的修煉,這在其早期發展階段表(biao)現尤為(wei)(wei)突出。全真道所謂(wei)煉心(xin)其實質(zhi)內容和(he)禪宗(zong)心(xin)性(xing)了悟頗(po)為(wei)(wei)接近。在這里我們擬(ni)從(cong)兩(liang)個方面對二者(zhe)做一些比(bi)較(jiao)。

首先,全真(zhen)煉心(xin)(xin)追求的(de)終極(ji)境界和禪宗的(de)真(zhen)心(xin)(xin)實體一(yi)樣(yang)都是一(yi)念(nian)無(wu)生(sheng)的(de)空境。劉處玄(xuan)在《黃庭內景玉經注》中(zhong)說:“一(yi)念(nian)無(wu)生(sheng),眾垢消除,性(xing)通杳(yao)(yao)邈,占(zhan)得(de)(de)虛(xu)無(wu)。”此段以無(wu)念(nian)規(gui)定性(xing)(真(zhen)性(xing))的(de)杳(yao)(yao)邈境態。馬鈺(yu)對此表述得(de)(de)更為明顯(xian),他說:“修行(xing)之人多言澄(cheng)(cheng)心(xin)(xin),不識澄(cheng)(cheng)心(xin)(xin)之理(li),如何是澄(cheng)(cheng)心(xin)(xin)之理(li)?只要(yao)一(yi)念(nian)不生(sheng),性(xing)體真(zhen)空,杳(yao)(yao)然湛然,似無(wu)澄(cheng)(cheng)虛(xu)不別,是真(zhen)澄(cheng)(cheng)心(xin)(xin)也.無(wu)心(xin)(xin)可澄(cheng)(cheng)是名澄(cheng)(cheng)心(xin)(xin)。”54在(zai)全真道看來,只(zhi)有使(shi)心(xin)體寂滅空(kong)靜,達到真空(kong)境(jing)界(jie),才能(neng)使(shi)神氣交(jiao)融(rong),性命和合,凝結三丹(dan)。正因為(wei)(wei)煉心(xin)工夫(fu)在(zai)全真內丹(dan)修(xiu)煉中(zhong)占有重耍的地位,所以早期(qi)全真大師有時干脆把(ba)證(zheng)空(kong)名之為(wei)(wei)得道成仙。在(zai)以王(wang)志(zhi)謹為(wei)(wei)主要代表的全真盤(pan)山(shan)派和以馬(ma)丹(dan)陽為(wei)(wei)代表的丹(dan)陽派的思想中(zhong)都存(cun)在(zai)這種傾向。《盤(pan)山(shan)錄》載:

師云(yun):這(zhe)(zhe)個(ge)(ge)有(you)體有(you)用(yong),沒爾我.正正當當底真(zhen)心,自從亙古(gu)以來,未有(you)天(tian)地(di)以前稟受得(de)來,不(bu)可道有(you),不(bu)可道無。古(gu)今圣賢,天(tian)下老道,皆得(de)此,然后受用(yong),千(qian)經萬(wan)論,乃至一(yi)大(da)藏經只是這(zhe)(zhe)些子。上(shang)夭也由(you)這(zhe)(zhe)個(ge)(ge),入地(di)也由(you)這(zhe)(zhe)個(ge)(ge),乃至天(tian)地(di)萬(wan)物(wu),虛空(kong)無盡際,亦是這(zhe)(zhe)個(ge)(ge)消息(xi)主宰。會得(de)底不(bu)被一(yi)切(qie)境引將去,不(bu)被一(yi)切(qie)念慮(lv)般弄,不(bu)被六(liu)根瞞過,這(zhe)(zhe)個(ge)(ge)便是神仙底日用(yong)。

馬丹陽《丹陽真人直言》中也有“但能澄心(xin)遣欲便是神仙”等(deng)把澄心(xin)遣欲等(deng)心(xin)性鍛煉工夫等(deng)同于成(cheng)仙證道(dao)工夫。

以心性了悟做為內丹修煉的基本內容在教祖王重陽的思想中也屢屢可以看到。王重陽吸收佛教思想.以欲界,色界,無色界做為三種不同層次的生存境界.以心念的空寂程度做為超脫三層世界的基本條件。認為心忘慮念,達到我空,就能超脫欲界.進一步心忘外境,達到我法二空,那么就能超我界,最后,如果連空念也根除,達到寂無所寂的神秘境界.就是超越無色界。至此就算是修成正果,神居仙圣之鄉。

欲(yu)界(jie)(jie),色界(jie)(jie),無色界(jie)(jie),此(ci)乃三(san)界(jie)(jie)也。心忘慮(lv)念即(ji)超欲(yu)界(jie)(jie),心忘諸境(jing)即(ji)超色界(jie)(jie),不著空見,即(ji)超無色界(jie)(jie)。離此(ci)三(san)界(jie)(jie),神屆(jie)仙圣之鄉,性(xing)在三(san)清之境(jing)矣。55

全(quan)真(zhen)道對真(zhen)心(xin)(xin)(xin)的(de)(de)理解(jie)在(zai)(zai)義理的(de)(de)深度上并不(bu)(bu)輸于(yu)禪(chan)宗,他(ta)們也(ye)認(ren)為真(zhen)心(xin)(xin)(xin)是(shi)超越存在(zai)(zai),非(fei)存在(zai)(zai),有(you)限(xian)與(yu)無(wu)限(xian)等二元(yuan)對立(li)的(de)(de)一元(yuan)絕(jue)時存在(zai)(zai)。真(zhen)心(xin)(xin)(xin)標示一種不(bu)(bu)內(nei)不(bu)(bu)外,不(bu)(bu)有(you)不(bu)(bu)無(wu),不(bu)(bu)動不(bu)(bu)靜的(de)(de)神秘境界。《北(bei)游錄(lu)》載:“此心(xin)(xin)(xin)既正則外邪(xie)自(zi)輕,日漸(jian)輕省,至(zhi)于(yu)無(wu)物。將多(duo)生相逐,輪回遷變底業識屏除亦盡,把好道也(ye)不(bu)(bu)要,廓然(ran)虛空,其(qi)中(zhong)自(zi)有(you)個不(bu)(bu)空者(zhe),故非(fei)有(you)非(fei)無(wu),是(shi)謂(wei)真(zhen)空。不(bu)(bu)治(zhi)其(qi)心(xin)(xin)(xin),何(he)以(yi)致此?”王重(zhong)陽亦言及真(zhen)心(xin)(xin)(xin)的(de)(de)冥(ming)杳境界:“凡定(ding)心(xin)(xin)(xin)之道,常若(ruo)湛(zhan)然(ran),其(qi)心(xin)(xin)(xin)不(bu)(bu)動,昏(hun)昏(hun)默默,不(bu)(bu)見(jian)萬物,冥(ming)冥(ming)杳杳,不(bu)(bu)內(nei)不(bu)(bu)外,無(wu)絲毫念(nian)想(xiang),此是(shi)定(ding)心(xin)(xin)(xin),不(bu)(bu)可降(jiang)也(ye)。”56

其(qi)次(ci),全真道在闡述無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)這一內(nei)煉境界時也和(he)禪宗一樣,將無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)境界和(he)元機物(wu)(wu)及簡單生(sheng)物(wu)(wu)的(de)存在意義上的(de)無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)區分開(kai)來,認為無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)這種心(xin)(xin)功的(de)終極境界并(bing)不是像一些無(wu)(wu)(wu)(wu)(wu)生(sheng)命(ming)物(wu)(wu)質--樣毫無知覺能力,這里的有無并不(bu)(bu)(bu)(bu)是指存在意義(yi)上(shang)(shang)的有無,而是一種心(xin)理意義(yi)上(shang)(shang)的狀態。其真正的意思是:不(bu)(bu)(bu)(bu)以外境亂(luan)真心(xin)。這和(he)禪宗(zong)的不(bu)(bu)(bu)(bu)執著內外二(er)境頗為相同。《盤山錄》載:“修行人(ren)窮究生死大事(shi)(shi),須索自己下功夫,不(bu)(bu)(bu)(bu)分晝夜,一心(xin)澄徹,六(liu)根清靜,遇聲(sheng)色境界,見如(ru)不(bu)(bu)(bu)(bu)見,聞(wen)如(ru)不(bu)(bu)(bu)(bu)聞(wen),內心(xin)不(bu)(bu)(bu)(bu)受,他家(jia)擾擾非干已(yi)事(shi)(shi),如(ru)目前風過(guo)一股。若關已(yi)事(shi)(shi),小得已(yi)面應之,如(ru)此行持久久,自見功也。”

由上兩點我們可以看出全(quan)真(zhen)(zhen)的(de)(de)(de)(de)性(xing)功修煉(lian)所(suo)包含的(de)(de)(de)(de)內容和(he)禪宗(zong)的(de)(de)(de)(de)心性(xing)了悟(wu)非(fei)常接近。也正(zheng)是因為這種原因,全(quan)真(zhen)(zhen)道各派大師在論(lun)(lun)述煉(lian)心工(gong)夫時多(duo)稱(cheng)引禪宗(zong)的(de)(de)(de)(de)語錄,例如《真(zhen)(zhen)仙直指語錄》載譚處端語就引用著(zhu)名禪師德山宣鑒的(de)(de)(de)(de)“心生(sheng)則種種法(fa)生(sheng),心滅則種種法(fa)滅,若一(yi)念不生(sheng)則脫生(sheng)死”。等語,到元(yuan)代后期,有些(xie)全(quan)真(zhen)(zhen)大師甚(shen)至模仿禪宗(zong)的(de)(de)(de)(de)公案(an)形(xing)式,制造道教(jiao)公案(an)。對禪宗(zong)心性(xing)論(lun)(lun)的(de)(de)(de)(de)吸收和(he)接納(na),全(quan)真(zhen)(zhen)道本門也并不諱言(yan),全(quan)真(zhen)(zhen)大師王志謹就認(ren)為本門宗(zong)教(jiao)和(he)禪宗(zong)一(yi)樣(yang)是教(jiao)外別傳(chuan)(chuan),“況今師真(zhen)(zhen)密(mi)旨,所(suo)謂教(jiao)外別傳(chuan)(chuan),言(yan)思(si)路絕,悟(wu)者自(zi)得,乃是真(zhen)(zhen)師密(mi)傳(chuan)(chuan)之(zhi)妙也。”57

全(quan)(quan)真(zhen)內丹修煉中的心(xin)性功夫雖(sui)然(ran)和禪(chan)宗明(ming)心(xin)見性極為接近,但全(quan)(quan)真(zhen)道并不提倡頓悟。相反對此大多持排斥態度,這種觀點(dian)在全(quan)(quan)真(zhen)龍(long)(long)門(men)派中表現(xian)最(zui)為明(ming)顯(xian)。龍(long)(long)門(men)大師尹清和說:

有(you)云赫赫金丹一日(ri)成(cheng)。學人(ren)(ren)執此(ci)言,謂(wei)真有(you)一日(ri)可成(cheng)之理則誤(wu)矣。本所(suo)謂(wei)功(gong)行既至,天與(yu)之道(dao),頓然有(you)悟于(yu)心(xin),故日(ri)一日(ri)成(cheng)也。若(ruo)果有(you)不待功(gong)行,一日(ri)可成(cheng)之理,則人(ren)(ren)人(ren)(ren)得師真一言皆可入(ru)于(yu)道(dao),而祖(zu)師及(ji)諸(zhu)師真又何必(bi)區區設教化人(ren)(ren)修行,勤苦如此(ci)!

龍門派主張漸修,認為(wei)證道(dao)成仙(xian)不(bu)是(shi)一(yi)時(shi)一(yi)世(shi)之事,凡(fan)是(shi)教門中得道(dao)之人都是(shi)因為(wei)累(lei)世(shi)積功修行(xing),頓悟(wu)不(bu)過是(shi)累(lei)世(shi)修行(xing)的結(jie)果。

全真(zhen)道性(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)修(xiu)(xiu)煉既然在基(ji)本方面和禪(chan)(chan)宗(zong)(zong)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)頓(dun)(dun)悟難以(yi)(yi)區分(fen),那么全真(zhen)道又如何評價(jia)禪(chan)(chan)宗(zong)(zong)頓(dun)(dun)悟心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)的(de)宗(zong)(zong)教(jiao)修(xiu)(xiu)煉?這(zhe)里全真(zhen)道中(zhong)(zhong)現(xian)點不太統(tong)一,大(da)體(ti)可(ke)分(fen)為(wei)(wei)兩派,一派贊(zan)同禪(chan)(chan)宗(zong)(zong)的(de)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)了悟,認(ren)為(wei)(wei)禪(chan)(chan)宗(zong)(zong)的(de)明心(xin)見性(xing)(xing)(xing)(xing)(xing)(xing)實際上(shang)(shang)是(shi)(shi)上(shang)(shang)根大(da)智的(de)頓(dun)(dun)悟修(xiu)(xiu)為(wei)(wei),禪(chan)(chan)宗(zong)(zong)這(zhe)種宗(zong)(zong)教(jiao)修(xiu)(xiu)煉以(yi)(yi)性(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)做為(wei)(wei)核心(xin)內容,雖然小言命(ming)功(gong)(gong),但是(shi)(shi)實際上(shang)(shang)命(ming)功(gong)(gong)已經包容于其中(zhong)(zhong)。持(chi)這(zhe)種看(kan)法的(de)有晚期(qi)全真(zhen)道的(de)杰出代表(biao)牧常晁,他以(yi)(yi)全真(zhen)性(xing)(xing)(xing)(xing)(xing)(xing)命(ming)雙修(xiu)(xiu)的(de)修(xiu)(xiu)煉原則為(wei)(wei)基(ji)點,認(ren)為(wei)(wei)禪(chan)(chan)宗(zong)(zong)的(de)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)頓(dun)(dun)悟實際上(shang)(shang)也是(shi)(shi)性(xing)(xing)(xing)(xing)(xing)(xing)命(ming)雙修(xiu)(xiu),是(shi)(shi)上(shang)(shang)根大(da)器以(yi)(yi)性(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)統(tong)命(ming)功(gong)(gong)。牧常晁站在全真(zhen)道立場對(dui)禪(chan)(chan)宗(zong)(zong)持(chi)同情(qing)的(de)態度,希圖以(yi)(yi)全真(zhen)教(jiao)為(wei)(wei)本位統(tong)合道禪(chan)(chan)。居于此,他反對(dui)道教(jiao)史(shi)中(zhong)(zhong)流行(xing)的(de)陰神、陽神之分(fen)。

或曰|陽(yang)(yang)(yang)(yang)動(dong)陰(yin)(yin)靜(jing)(jing)(jing),性(xing)至(zhi)靜(jing)(jing)(jing)也(ye)(ye),釋氏(shi)之學,毋乃(nai)為(wei)(wei)明乎?答云:性(xing)者,天地之先,至(zhi)靜(jing)(jing)(jing)至(zhi)虛之道(dao)也(ye)(ye)。三(san)才萬(wan)物莫(mo)不(bu)(bu)(bu)(bu)因之以出生(sheng),乃(nai)真(zhen)陽(yang)(yang)(yang)(yang)之祖,真(zhen)命之原.真(zhen)神(shen)之根,眾妙(miao)之本也(ye)(ye)。世人住住不(bu)(bu)(bu)(bu)明其(qi)妙(miao),謂性(xing)靜(jing)(jing)(jing)為(wei)(wei)陰(yin)(yin),命功為(wei)(wei)陽(yang)(yang)(yang)(yang),蓋動(dong)必(bi)以靜(jing)(jing)(jing)為(wei)(wei)體,靜(jing)(jing)(jing)必(bi)以動(dong)為(wei)(wei)用,此(ci)天地間不(bu)(bu)(bu)(bu)可逃(tao)之理也(ye)(ye)。又卻不(bu)(bu)(bu)(bu)知(zhi)天地中自(zi)有個不(bu)(bu)(bu)(bu)動(dong)之妙(miao),為(wei)(wei)三(san)才萬(wan)物之主也(ye)(ye)。此(ci)靜(jing)(jing)(jing)也(ye)(ye),不(bu)(bu)(bu)(bu)逐陰(yin)(yin)陽(yang)(yang)(yang)(yang)起伏,不(bu)(bu)(bu)(bu)隨(sui)寒暑往來,不(bu)(bu)(bu)(bu)與(yu)生(sheng)死(si)俱逝,不(bu)(bu)(bu)(bu)為(wei)(wei)古今(jin)變易,非(fei)在陰(yin)(yin)陽(yang)(yang)(yang)(yang)之內,非(fei)在動(dong)靜(jing)(jing)(jing)之外。離不(bu)(bu)(bu)(bu)去乎清,合不(bu)(bu)(bu)(bu)混乎濁,釋氏(shi)之學此(ci)也(ye)(ye)。今(jin)謂為(wei)(wei)陰(yin)(yin),是(shi)不(bu)(bu)(bu)(bu)得其(qi)妙(miao)而輕議莫(mo)非(fei)也(ye)(ye)。58

牧常晁這(zhe)一段認為(wei)禪宗(zong)的(de)明心見(jian)性(xing)修煉工(gong)夫所(suo)見(jian)之性(xing)乃是(shi)不(bu)在陰陽(yang)之中,超(chao)越陰陽(yang)、動靜等等對待的(de)終極(ji)實體。因此以(yi)陰陽(yang)范疇規定性(xing)體是(shi)不(bu)得其妙,沒有真(zhen)正認識禪宗(zong)性(xing)體的(de)奧秘(mi)。

另外一派則有些不同,他們雖然在論述性功時也稱引、吸收禪宗的有關言論,但又認為禪宗了證只是單純局限于證性,缺少證命一段工夫。這種缺陷使其了證的實體不健全,只能出陰神入陰界,不能出陽神入圣域。這就是內丹道教中著名的陰神、陽神之辨。這派的觀點代表了全真道的主流。

在全(quan)真(zhen)道大(da)師(shi)們看(kan)來,內丹修(xiu)煉中性功煉心誠然(ran)很(hen)重要(yao).但是(shi)煉心功夫并不能包容內丹修(xiu)煉的(de)(de)全(quan)部內容。拿真(zhen)修(xiu)煉的(de)(de)基本(ben)宗(zong)旨是(shi)性命雙(shuang)修(xiu),形(xing)神俱妙,其結局是(shi)形(xing)神的(de)(de)雙(shuang)重解(jie)脫,這和(he)禪宗(zong)單純的(de)(de)靈魂解(jie)脫有限大(da)差別(bie)。全(quan)真(zhen)大(da)帥(shuai)尹(yin)清(qing)和(he)就(jiu)曾經批評禪宗(zong)以真(zhen)空為究意了(le)徹是(shi)未得修(xiu)煉之三昧:

長生師父嘗走筆(bi)作瑞鷗鴆(zhen)一百二十首。中(zhong)有“既(ji)得(de)性珠天(tian)寶(bao)(bao),勘破(po)春花(hua)秋月(yue)。……”禪宗每以真空便為了徹,故(gu)每笑此詞云:既(ji)得(de)性珠天(tian)寶(bao)(bao)矣(yi),又何(he)復神(shen)仙提挈耶?吾(wu)謂其實未知也。59

性(xing)命(ming)雙修 形神俱(ju)妙

全真(zhen)內丹(dan)修(xiu)煉做完煉心(xin)工夫之(zhi)后,只算是走完了一半途程,如果要功行(xing)圓滿,還必(bi)須等待(dai)一陽初動之(zhi)時(shi),采取(qu)真(zhen)藥(yao),進(jin)行(xing)取(qu)坎填離(li)的(de)工夫,最終以神馭氣,在中央黃庭神室結(jie)成大丹(dan)。陳致虛言:

大修行人煉已純熟,身(shen)心(xin)不(bu)動(dong),魂魄受制,情欲不(bu)干(gan),精氣(qi)滿盈,如聚富之(zhi)(zhi)家,何處不(bu)有(you)金玉。待(dai)彼一陽初動(dong)之(zhi)(zhi)時,先天真(zhen)鉛(qian)將至,則(ze)我(wo)一身(shen)之(zhi)(zhi)精氣(qi)不(bu)動(dong),只千內腎(shen)之(zhi)(zhi)下就(jiu)近便處,運一點(dian)真(zhen)鉛(qian)以迎之(zhi)(zhi),此(ci)謂(wei)前行短也。真(zhen)鉛(qian)既渡鵲橋(qiao),之(zhi)(zhi)冢(zhong)與混(hun)合,卻隨真(zhen)鉛(qian)升(sheng)轆轤三(san)車,由(you)雙(shuang)關夾脊,上入(ru)泥丸,遍九宮,注雙(shuang)目,降金橋(qiao),下重樓,入(ru)繹宮冶煉。此(ci)為(wei)游行目有(you)方(fang),此(ci)謂(wei)后須長也。然后返歸(gui)黃庭神室,交結(jie)成丹。60

對于這一命功修煉過程,孫不二又借用老子的術語,名其為“知白守黑”。《孫不二元君傳述丹道秘書》載:

學道君子,既(ji)知其臺,須守其黑,陰氣(qi)黑也(ye);初守黑之(zhi)(zhi)(zhi)時,身由黑如漆(qi)相似。守之(zhi)(zhi)(zhi)不己,黑氣(qi)日消,陰符消盡,純陽向氣(qi)內明。當明之(zhi)(zhi)(zhi)時,閉目■視,自(zi)見(jian)五臟宮室,自(zi)見(jian)三萬六千(qian)血脈,神靈漸至(zhi),出有入無,分身千(qian)億(yi),是名得一之(zhi)(zhi)(zhi)元。

全(quan)真(zhen)(zhen)(zhen)道的(de)(de)命功(gong)鍛煉雖然(ran)也參雜煉心功(gong)夫(fu),這體(ti)現(xian)在命功(gong)修(xiu)(xiu)煉無論是(shi)煉精化氣,還是(shi)煉氣化神(shen)(shen),煉神(shen)(shen)還虛都必(bi)須以心體(ti)真(zhen)(zhen)(zhen)空狀態做為(wei)先決條件。全(quan)真(zhen)(zhen)(zhen)內(nei)丹修(xiu)(xiu)煉雖然(ran)在名義(yi)上(shang)有性(xing)功(gong)、命功(gong)之分(fen),但實際(ji)上(shang)性(xing)功(gong)和命功(gong)并不是(shi)兩(liang)絕之事(shi),性(xing)功(gong)貫徹干命功(gong)之中,通過(guo)命功(gong)體(ti)現(xian)出來。全(quan)真(zhen)(zhen)(zhen)的(de)(de)命功(gong)修(xiu)(xiu)煉自有一(yi)系列(lie)復雜程(cheng)序,而且隨(sui)著鍛煉工夫(fu)的(de)(de)深入,心理和生理都會出現(xian)常人難以產(chan)生的(de)(de)各種變化。根據全(quan)真(zhen)(zhen)(zhen)大師的(de)(de)論述(shu)這種變化主要表現(xian)在身(shen)體(ti)出現(xian)了發光(guang)和分(fen)身(shen)現(xian)象:“蓋(gai)靜定日(ri)久,天光(guang)內(nei)蝕,脫(tuo)身(shen)殼中,收視內(nei)光(guang),形貌如(ru)然(ran),此時外即(ji)光(guang)焰(yan)周(zhou)身(shen),內(nei)則分(fen)身(shen)千(qian)萬。”61“冥心無(wu)心,冥身(shen)(shen)無(wu)身(shen)(shen),內不分已(yi)身(shen)(shen),外不分天(tian)地。久則骨(gu)肉亦化(hua)為純陽(yang)精氣,陽(yang)氣日消,如(ru)覺(jue)天(tian)光(guang)(guang)內照(zhao),煥(huan)然照(zhao)蛻身(shen)(shen)之(zhi)中,滅光(guang)(guang)既合于內,形影滅藏于外也”。62

內丹修(xiu)練根(gen)據工(gong)夫的層次,又有(you)下、中(zhong)、上(shang)三丹之分別。尹(yin)清(qing)和(he)云(yun):“惟無(wu)為清(qing)凈是為至(zhi)極,無(wu)漏(lou)為驗也。三年(nian)(nian)水漏(lou)則(ze)下丹結,六年(nian)(nian)則(ze)中(zhong)丹結,其事已有(you)不可(ke)具(ju)言者(zhe)。九(jiu)年(nian)(nian)上(shang)丹結,轉入泥丸,三宮升降,變化無(wu)窮,雖干百(bai)億化身亦自此(ci)出.”63三丹(dan)各有(you)不(bu)同(tong)(tong)的功(gong)能和變化(hua)現(xian)象,這和禪(chan)(chan)(chan)(chan)宗的心性頓悟(wu),超直脫頗為不(bu)同(tong)(tong),相反倒有(you)點類似傳統佛教(jiao)四(si)層(ceng)禪(chan)(chan)(chan)(chan)定(ding)功(gong)夫。明伍沖(chong)虛《內煉金(jin)丹(dan)心法》載:“《華嚴經》云,初(chu)禪(chan)(chan)(chan)(chan)念住(zhu)(zhu),二禪(chan)(chan)(chan)(chan)息住(zhu)(zhu),三禪(chan)(chan)(chan)(chan)脈住(zhu)(zhu),四(si)禪(chan)(chan)(chan)(chan)滅(mie)盡定(ding)。”四(si)禪(chan)(chan)(chan)(chan)的每一(yi)禪(chan)(chan)(chan)(chan)都有(you)不(bu)同(tong)(tong)的心理感受和生理變化(hua)。

全(quan)真道的(de)內(nei)(nei)(nei)丹修煉(lian)與(yu)禪宗心性(xing)了悟修煉(lian)的(de)基本區別還表現(xian)在內(nei)(nei)(nei)丹修煉(lian)是二(er)元(yuan)交合(he)系(xi)統。首先(xian)內(nei)(nei)(nei)丹修煉(lian)·必(bi)須借助神(shen)(shen)(shen)(shen)與(yu)氣(qi)(qi)(qi)兩項(xiang)因素,先(xian)以(yi)元(yuan)神(shen)(shen)(shen)(shen)入于(yu)氣(qi)(qi)(qi)之中,然(ran)后(hou)再用氣(qi)(qi)(qi)包(bao)結元(yuan)神(shen)(shen)(shen)(shen),達(da)到以(yi)氣(qi)(qi)(qi)養神(shen)(shen)(shen)(shen)。神(shen)(shen)(shen)(shen)氣(qi)(qi)(qi)相結的(de)目的(de):“先(xian)以(yi)神(shen)(shen)(shen)(shen)入乎其(qi)氣(qi)(qi)(qi),后(hou)氣(qi)(qi)(qi)來包(bao)乎其(qi)神(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)氣(qi)(qi)(qi)相結,而意則寂然(ran)不動,所謂(wei)胎矣。”64明(ming)伍沖虛(xu)《內煉(lian)金丹(dan)心(xin)法》亦有:“真(zhen)人修煉(lian).先以神(shen)助(zhu)(zhu)氣(qi)(qi)(qi),煉(lian)得(de)氣(qi)(qi)(qi)足(zu)純陽而可定。后以可定之(zhi)氣(qi)(qi)(qi)助(zhu)(zhu)神(shen),神(shen)氣(qi)(qi)(qi)俱定.氣(qi)(qi)(qi)至無(wu)而神(shen)至純陽,獨定獨覺,斯謂(wei)之(zhi)氣(qi)(qi)(qi)化(hua)神(shen)化(hua)。”

其次全真(zhen)(zhen)內(nei)丹修(xiu)煉(lian)具有具體的物(wu)質元(yuan)素做為(wei)藥(yao)物(wu),這就是(shi)所(suo)謂真(zhen)(zhen)陰真(zhen)(zhen)陽,又借喻(yu)為(wei)鉛汞,龍虎等(deng)等(deng)。全真(zhen)(zhen)道(dao)認為(wei)內(nei)丹修(xiu)煉(lian)若不以真(zhen)(zhen)陰真(zhen)(zhen)陽為(wei)藥(yao)物(wu),無論性功如何.都只(zhi)是(shi)以火煮空鐺,只(zhi)能虛(xu)費時(shi)光。所(suo)以陳致虛(xu)認為(wei)內(nei)丹修(xiu)煉(lian)假如未得真(zhen)(zhen)鉛只(zhi)有等(deng)待時(shi)機(ji):“行人既感真(zhen)(zhen)師傳授,末得真(zhen)(zhen)鉛,先當收拾自己精神,不可(ke)恣情縱欲。凡(fan)于(yu)日用應酬(chou)之間(jian),似有若無,忘情絕念.以待藥(yao)之至也(ye)。”65

全(quan)真(zhen)(zhen)道和禪(chan)(chan)(chan)(chan)宗(zong)雖然(ran)(ran)都主(zhu)張通(tong)過(guo)(guo)宗(zong)教(jiao)修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian),逃脫陰(yin)陽造化之數,進(jin)入一(yi)個沒有生滅,沒有有無、動(dong)靜(jing)等等對待的絕對自(zi)由世界。但(dan)是由于禪(chan)(chan)(chan)(chan)宗(zong)把成佛(fo)作(zuo)祖的修(xiu)(xiu)(xiu)(xiu)證工夫完(wan)全(quan)建立在(zai)明心(xin)見性(xing)上,認為“悟則凡(fan)夫為佛(fo).迷則佛(fo)為凡(fan)夫”。這(zhe)(zhe)(zhe)(zhe)樣(yang)禪(chan)(chan)(chan)(chan)宗(zong)的所(suo)謂解(jie)脫(解(jie)粘去(qu)縛)只能局限于精(jing)神世界,是一(yi)種(zhong)典(dian)型(xing)的心(xin)靈解(jie)放(fang)。與(yu)禪(chan)(chan)(chan)(chan)宗(zong)的這(zhe)(zhe)(zhe)(zhe)種(zhong)靈魂解(jie)脫不同,全(quan)真(zhen)(zhen)道主(zhu)張性(xing)命雙(shuang)(shuang)修(xiu)(xiu)(xiu)(xiu),雖然(ran)(ran)在(zai)全(quan)真(zhen)(zhen)整個修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)工夫中(zhong),性(xing)功居于統制地位。全(quan)真(zhen)(zhen)道的內(nei)丹修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)通(tong)過(guo)(guo)性(xing)功牽動(dong)命功,最終達(da)到性(xing)命雙(shuang)(shuang)融雙(shuang)(shuang)合,實現(xian)(xian)精(jing)神肉體雙(shuang)(shuang)重解(jie)脫。正因為禪(chan)(chan)(chan)(chan)宗(zong)與(yu)全(quan)真(zhen)(zhen)在(zai)修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)中(zhong)有這(zhe)(zhe)(zhe)(zhe)種(zhong)基本差(cha)異,因此二(er)者在(zai)修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)過(guo)(guo)程中(zhong)顯現(xian)(xian)的超(chao)脫實體完(wan)全(quan)不同,這(zhe)(zhe)(zhe)(zhe)就是在(zai)內(nei)丹道教(jiao)中(zhong)盛行的陰(yin)神、陽神之辯。關于這(zhe)(zhe)(zhe)(zhe)點(dian),全(quan)真(zhen)(zhen)道的大(da)師們(men)做(zuo)了許多論述.這(zhe)(zhe)(zhe)(zhe)里(li)我們(men)將有關資料(liao)收集在(zai)一(yi)起,進(jin)行集中(zhong)分(fen)析。

所(suo)謂陰神(shen)(shen)和陽(yang)(yang)神(shen)(shen)這兩種名稱(cheng),是全(quan)(quan)真道(dao)(包括南宗(zong))為了區分禪(chan)佛(fo)教和本門(men)修煉工夫,而(er)設(she)立(li)的(de)(de)兩個(ge)概念。全(quan)(quan)真道(dao)認為本門(men)的(de)(de)性命修煉最(zui)終(zhong)導致的(de)(de)是陽(yang)(yang)神(shen)(shen)脫(tuo)體,融入他(ta)方世界(jie)。而(er)禪(chan)佛(fo)教的(de)(de)見性修煉最(zui)終(zhong)只(zhi)能(neng)顯(xian)見陰神(shen)(shen), 陰神(shen)(shen)雖然(ran)也能(neng)脫(tuo)離二元(yuan)世界(jie),但進入的(de)(de)世界(jie)和陽(yang)(yang)神(shen)(shen)絕然(ran)不同,陽(yang)(yang)神(shen)(shen)能(neng)夠進入圣域,陰神(shen)(shen)只(zhi)能(neng)投入鬼界(jie)。陰陽(yang)(yang)的(de)(de)差距實(shi)際上就是圣鬼的(de)(de)不同。因此全(quan)(quan)真道(dao)設(she)置陰神(shen)(shen)和陽(yang)(yang)神(shen)(shen)慨念,并將陽(yang)(yang)神(shen)(shen)的(de)(de)桂冠加于本門(men)教派,實(shi)際上具(ju)有高(gao)揚(yang)本門(men).貶(bian)斥(chi)禪(chan)佛(fo)教的(de)(de)意思。

按照全真道的內(nei)丹(dan)(dan)修(xiu)煉(lian)(lian)(lian)功(gong)夫整個內(nei)丹(dan)(dan)修(xiu)煉(lian)(lian)(lian)一般由(you)煉(lian)(lian)(lian)精化氣,煉(lian)(lian)(lian)氣化神.煉(lian)(lian)(lian)神還虛(xu)等(deng)三步功(gong)大組成。陽神就(jiu)(jiu)是在第三步功(gong)夫的末(mo)尾(wei)顯(xian)現。在內(nei)丹(dan)(dan)修(xiu)煉(lian)(lian)(lian)中顯(xian)出(chu)陽神就(jiu)(jiu)等(deng)于顯(xian)出(chu)身(shen)(shen)外(wai)之身(shen)(shen),由(you)陽神再加煉(lian)(lian)(lian)虛(xu)工夫,就(jiu)(jiu)能融入極(ji)樂世界。

關于陽(yang)神這種(zhong)內丹修(xiu)煉的神秘實體(ti),全(quan)真(zhen)(zhen)大師大多不愿詳細(xi)討(tao)論(lun)。近代學宗全(quan)真(zhen)(zhen)的著名道教學者陳(chen)櫻寧論(lun)之最(zui)詳。陳(chen)先(xian)生在(zai)《孫不二(er)女丹次第詩注》中(zhong)援引(yin)《青華老人語錄》對陽(yang)神詳加論(lun)述:

《青華老人語錄(lu)》曰:陽(yang)神脫胎之(zhi)先兆(zhao),有光(guang)自臍輪外注,有香自鼻口(kou)中出(chu)。既脫之(zhi)后,則(ze)金(jin)光(guang)四射(she).毛竅晶融,如日(ri)之(zhi)初升(sheng)于(yu)(yu)海,如珠之(zhi)初出(chu)于(yu)(yu)淵,香氣氤氳(yun)(yun)滿室(shi),一聲霹(pi)靂(li),金(jin)火交流,而(er)陽(yang)神已出(chu)于(yu)(yu)泥丸(wan)矣。出(chu)神以(yi)后,全看平日(ri)工夫(fu),若(ruo)陽(yang)神純是先天(tian)靈氣結成,則(ze)遇境不染,見物不遷,收(shou)縱(zong)在我(wo),去(qu)來自如,一進泥丸(wan),此(ci)身便(bian)如火熱,金(jin)光(guang)復從毛竅間(jian)出(chu),香氣亦復氤氳(yun)(yun),傾刻反到芮庭(ting),雖有如無,不知(zhi)不覺,此(ci)真境也(ye)。

邱長春真人自言,出神時,三次撞透天門,直下看森羅萬象(xiang),見山河大(da)地,如(ru)同指掌。

內丹(dan)修煉顯現陽神.因修七的時機(ji)因緣(yuan)和氣(qi)稟(bing)差異各有(you)(you)(you)不同,有(you)(you)(you)的出神之(zhi)后化(hua)為一(yi)道白氣(qi),有(you)(you)(you)的則化(hua)為香風(feng)(feng)瑞氣(qi),還有(you)(you)(you)的則變為萬鈞(jun)雷霆(ting)。陳櫻寧(ning)在《孫(sun)不二女丹(dan)次第詩(shi)注》一(yi)書中言:“本(ben)性靈光(guang),非有(you)(you)(you)非無,亦無亦有(you)(you)(you),隱顯形相,安可(ke)拘(ju)一(yi)?昔劉海(hai)蟾真(zhen)人以(yi)白氣(qi)出,西(xi)山王祖師(shi)以(yi)花樹出,馬丹(dan)陽真(zhen)人以(yi)雷霆(ting)出,孫(sun)不二元君以(yi)香風(feng)(feng)瑞氣(qi)出。此(ci)數者雖有(you)(you)(you)相可(ke)見,而非人身也(ye)。”

陰神和(he)陽(yang)神同(tong)(tong)為(wei)(wei)超脫之實體。所(suo)以二者無論在功能和(he)表現(xian)上(shang)都極為(wei)(wei)相似,但(dan)由于(yu)功夫的純雜偏全(quan)不同(tong)(tong).所(suo)以二者又有很大差別。關(guan)于(yu)陽(yang)神和(he)陰神的分(fen)別,全(quan)真道各家論述略(lve)有不同(tong)(tong)。陳櫻寧對此也(ye)做了詳細分(fen)辯:

問:陽神(shen)(shen),陰神(shen)(shen)之別(bie)如何(he)?師曰:陰未盡而出神(shen)(shen)太早.謂之陰神(shen)(shen)。其出之時,或眼中(zhong)見白光如何(he),則(ze)神(shen)(shen)從眼出,或耳(er)中(zhong)聞(wen)鐘(zhong)磐簫管之聲,則(ze)神(shen)(shen)從耳(er)出。由其陽氣未壯(zhuang),不能(neng)(neng)撞(zhuang)破(po)無關(guan),故(gu)旁(pang)趨別(bie)徑,從其便也。既出之后,亦自逍遙快樂,穿街度(du)巷,臨水登山,但能(neng)(neng)成形(xing),不能(neng)(neng)分形(xing),但能(neng)(neng)游走人(ren)間,不能(neng)(neng)飛騰變化,盛夏大陽當空.則(ze)陰神(shen)(shen)畏面避(bi)之,是(shi)以雖帶山風,未免(mian)鬼趣(qu)。66

牧常晁《玄宗直(zhi)指萬(wan)法同歸》載陰神、陽神的(de)分別與陳說稍(shao)有(you)不同:

或(huo)問:神(shen)(shen)一也(ye),有曰陽神(shen)(shen)、陰(yin)神(shen)(shen),愿聞(wen)其義。答云(yun):陽神(shen)(shen)者,非思慮妄念之(zhi)神(shen)(shen),此神(shen)(shen)清凈圓明,周遍法界,靡(mi)所不(bu)通,故雖出之(zhi)不(bu)離根本(ben)智。……陰(yin)神(shen)(shen),存思想化之(zhi)神(shen)(shen),此神(shen)(shen)隨用(yong)殊(shu)致,觸處(chu)滯礙,故出之(zhi)必離根本(ben)智,多與鬼神(shen)(shen)與鄰(lin)。陽神(shen)(shen)天之(zhi)道也(ye),陰(yin)神(shen)(shen)鬼之(zhi)道也(ye)。陽為靈覺(jue)虛玄,陰(yin)為夢想顛倒。

學(xue)士可不辯之(zhi)?

綜合(he)二(er)說,可(ke)以(yi)(yi)得出(chu)(chu)陰神(shen)與陽(yang)(yang)神(shen)有(you)四點差異:第一:陰神(shen)是(shi)(shi)存思想(xiang)化(hua)之(zhi)(zhi)(zhi)神(shen),糅雜(za)有(you)思慮妄念,未達空境。陽(yang)(yang)神(shen)則清凈圓明(ming),不(bu)雜(za)塵念,是(shi)(shi)一種純粹的靈體。第二(er):陽(yang)(yang)神(shen)自(zi)頭頂而(er)(er)出(chu)(chu),趨(qu)奔正陽(yang)(yang)當空;而(er)(er)陰神(shen)只能(neng)從眼,耳等旁(pang)門別輕而(er)(er)出(chu)(chu)。第三,陽(yang)(yang)神(shen)能(neng)飛騰變(bian)(bian)化(hua),樂居(ju)陽(yang)(yang)界(jie);而(er)(er)陰神(shen)只能(neng)成形,不(bu)能(neng)分形,而(er)(er)且(qie)還(huan)特(te)別懼怕陽(yang)(yang)光刺激。第四:陽(yang)(yang)神(shen)是(shi)(shi)天(tian)(tian)之(zhi)(zhi)(zhi)道(dao)(dao),陰神(shen)是(shi)(shi)鬼(gui)之(zhi)(zhi)(zhi)道(dao)(dao)。《孫不(bu)二(er)女丹(dan)次第詩注(zhu)》又將仙(xian)(xian)(xian)分為五等,自(zi)低到高有(you)鬼(gui)仙(xian)(xian)(xian)、人仙(xian)(xian)(xian)、地(di)仙(xian)(xian)(xian)、神(shen)仙(xian)(xian)(xian)、天(tian)(tian)仙(xian)(xian)(xian);仙(xian)(xian)(xian)有(you)五等,有(you)鬼(gui)仙(xian)(xian)(xian),有(you)人仙(xian)(xian)(xian),有(you)地(di)仙(xian)(xian)(xian),有(you)神(shen)仙(xian)(xian)(xian),有(you)天(tian)(tian)仙(xian)(xian)(xian)。鬼(gui)仙(xian)(xian)(xian)者(zhe),不(bu)離乎鬼(gui)也(ye)(ye),能(neng)通靈而(er)(er)久存,與常鬼(gui)不(bu)同;人仙(xian)(xian)(xian)者(zhe),不(bu)離乎人也(ye)(ye),飲食衣(yi)服,雖與人無殊而(er)(er)能(neng)免老病(bing)死之(zhi)(zhi)(zhi)厄;地(di)仙(xian)(xian)(xian)者(zhe)不(bu)離乎地(di)也(ye)(ye),寒暑不(bu)侵,饑渴無害,雖或(huo)未能(neng)出(chu)(chu)神(shen),而(er)(er)能(neng)免衣(yi)食住(zhu)之(zhi)(zhi)(zhi)累;神(shen)仙(xian)(xian)(xian)者(zhe),能(neng)有(you)神(shen)通變(bian)(bian)化(hua),進(jin)退自(zi)如,脫棄軀(qu)殼,飄然獨立,散則成氣,聚則或(huo)形;天(tian)(tian)仙(xian)(xian)(xian)者(zhe),由神(shen)仙(xian)(xian)(xian)之(zhi)(zhi)(zhi)資格再求向(xiang)上之(zhi)(zhi)(zhi)工夫,超(chao)出(chu)(chu)吾人所居(ju)之(zhi)(zhi)(zhi)世界(jie)之(zhi)(zhi)(zhi)外(wai),別有(you)世界(jie),殆不(bu)可(ke)以(yi)(yi)凡情測也(ye)(ye)。”按照這(zhe)種分類,出(chu)(chu)陽(yang)(yang)神(shen)就能(neng)列于(yu)天(tian)(tian)仙(xian)(xian)(xian)之(zhi)(zhi)(zhi)群。這(zhe)個(ge)思想(xiang)在(zai)早期(qi)全(quan)真道(dao)(dao)的著作(zuo)(zuo)中也(ye)(ye)可(ke)看到。馬丹(dan)陽(yang)(yang)在(zai)有(you)關著作(zuo)(zuo)中有(you)過類似的論述(shu)。

明(ming)代全(quan)真大師伍沖虛(xu)在《內煉金丹(dan)心(xin)法(fa)》中又認(ren)為陰神與陽神在功能上(shang)有五通、六通不同:“.六通(tong)者,天(tian)眼(yan),天(tian)耳通(tong),神境通(tong),宿(su)命通(tong),他心通(tong),漏盡通(tong),此(ci)一通(tong),為陽抻之所多,余五通(tong)陰神同。”這一看法(fa)代表了明代全真(zhen)道的基(ji)本觀點。

陽(yang)神(shen)(shen)(shen)、陰抻概念在早期全(quan)真道的著作(zuo)中(zhong)就已經出(chu)現。丘(qiu)(qiu)處機在《長春真人(ren)寄西(xi)州道友書(shu)》中(zhong)言:“又曰(yue)性體真空,方于(yu)正念。清風曰(yue):若(ruo)不(bu)到真空,陽(yang)神(shen)(shen)(shen)難出(chu)。師(shi)曰(yue):未(wei)到真空,陰神(shen)(shen)(shen)亦出(chu)不(bu)得,難處做過,乃(nai)(nai)功行耳。”這段以心(xin)的空境做為陰神(shen)(shen)(shen)、陽(yang)神(shen)(shen)(shen)超(chao)脫條件。馬丹(dan)陽(yang)也說(shuo):“又曰(yue)不(bu)生丕滅見如來(lai),悟了(le)之時免卻(que)再(zai)投胎。丘(qiu)(qiu)君曰(yue)此(ci)乃(nai)(nai)出(chu)陰神(shen)(shen)(shen),若(ruo)到天庭忽(hu)有天花飛,云出(chu)陽(yang)神(shen)(shen)(shen),此(ci)乃(nai)(nai)初地也。”67在這里出陰(yin)神(shen)能(neng)截(jie)斷(duan)生死輪(lun)回,出陽(yang)神(shen)則能(neng)遁入天庭。可見(jian)陰(yin)神(shen)、陽(yang)神(shen)所證境界(jie)差異極大。

陰(yin)(yin)神(shen)(shen)(shen)、陽(yang)(yang)(yang)神(shen)(shen)(shen)中雖有諸神(shen)(shen)(shen)差別,但二者也不是絕然(ran)隔礙(ai)不通,陰(yin)(yin)神(shen)(shen)(shen)只是修(xiu)煉(lian)工夫未純,沒有徹(che)底空絕塵念,因而導致陰(yin)(yin)神(shen)(shen)(shen)過早出竅,倘若重新入爐(lu)加以鍛煉(lian),那(nei)么陰(yin)(yin)神(shen)(shen)(shen)就(jiu)可(ke)以轉(zhuan)化為陽(yang)(yang)(yang)神(shen)(shen)(shen):“問:陰(yin)(yin)神(shen)(shen)(shen)可(ke)以煉(lian)為陽(yang)(yang)(yang)神(shen)(shen)(shen)乎?師曰(yue):可(ke)。……只得干(gan)陰(yin)(yin)神(shen)(shen)(shen)既出之后,再行修(xiu)煉(lian),將(jiang)那(nei)陰(yin)(yin)神(shen)(shen)(shen)原(yuan)形粉碎(sui).傾下金鼎玉爐(lu),重新起火,火候(hou)足時,自然(ran)陰(yin)(yin)盡陽(yang)(yang)(yang)純,真人顯象(xiang)。”68

全(quan)(quan)真(zhen)道主張性命(ming)雙修(xiu),形神(shen)俱妙,因此在全(quan)(quan)真(zhen)內(nei)丹修(xiu)煉(lian)(lian)(lian)功夫中(zhong),形與神(shen)具有(you)極(ji)為密切的(de)聯系(xi)。人的(de)肉體(ti)(ti)在全(quan)(quan)真(zhen)內(nei)丹修(xiu)煉(lian)(lian)(lian)過程中(zhong)并不是(shi)像在禪宗見性功夫里只有(you)消極(ji)意義,相反形體(ti)(ti)直接影響到(dao)修(xiu)煉(lian)(lian)(lian)實體(ti)(ti)的(de)屬性。按照全(quan)(quan)真(zhen)道的(de)內(nei)丹修(xiu)煉(lian)(lian)(lian)理論,神(shen)屬陰(yin)(yin),氣(qi)(qi)屬陽,倘(tang)若神(shen)氣(qi)(qi)不相互融合,那么了證的(de)實體(ti)(ti)只能(neng)是(shi)陰(yin)(yin)神(shen)。只有(you)通(tong)過性命(ming)交融,以氣(qi)(qi)之真(zhen)陽逐漸消盡神(shen)中(zhong)之陰(yin)(yin),直至(zhi)通(tong)體(ti)(ti)純陽。只有(you)經過這種鍛煉(lian)(lian)(lian)功夫,才能(neng)仙籍系(xi)名,否則,即使出神(shen)也(ye)難逃鬼(gui)域。煉(lian)(lian)(lian)陰(yin)(yin)變陽這在全(quan)(quan)真(zhen)命(ming)功修(xiu)煉(lian)(lian)(lian)中(zhong)又叫(jiao)抽鉛(qian)添汞,取坎(kan)填離,煉(lian)(lian)(lian)氣(qi)(qi)化神(shen)。

神宗主(zhu)張(zhang)明(ming)心(xin)(xin)見性(xing)(xing)(xing),其超脫(tuo)(tuo)純是靈(ling)的解脫(tuo)(tuo),通(tong)過頓悟心(xin)(xin)性(xing)(xing)(xing),發生徹(che)骨徹(che)髓的脫(tuo)(tuo)悟,從而使整個(ge)世界(jie)和生命(ming)重(zhong)新(xin)具有(you)嶄新(xin)的意義。靈(ling)魂(hun)解脫(tuo)(tuo)之后(hou),肉(rou)體(ti)火化(hua)變(bian)為(wei)(wei)舍利。全(quan)(quan)真(zhen)道(dao)雖然也主(zhu)張(zhang)內(nei)丹修煉(lian)必須以(yi)心(xin)(xin)性(xing)(xing)(xing)開悟為(wei)(wei)前提,認(ren)為(wei)(wei)只(zhi)有(you)煉(lian)去塵心(xin)(xin)雜念,使真(zhen)心(xin)(xin)一體(ti)湛露,寂靜凝(ning)(ning)定,才能達(da)到(dao)性(xing)(xing)(xing)命(ming)交融,精凝(ning)(ning)氣結(jie),三花(hua)聚(ju)頂。但全(quan)(quan)真(zhen)道(dao)又(you)認(ren)為(wei)(wei)內(nei)丹修煉(lian)終(zhong)極(ji)的證脫(tuo)(tuo)應是形神俱化(hua),并不主(zhu)張(zhang)以(yi)陽(yang)神出竅,回歸太(tai)虛(xu)為(wei)(wei)終(zhong)極(ji)解脫(tuo)(tuo)。

問(wen):“身(shen)外有(you)身(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)還(huan)做甚么工夫?師(shi)曰(yue):此其(qi)道有(you)二(er),下士委(wei)身(shen)而(er)去(qu),其(qi)事(shi)速,上士渾(hun)身(shen)而(er)去(qu),其(qi)事(shi)遲(chi)(chi)。當(dang)陽神透(tou)頂之(zhi)(zhi)(zhi)(zhi)(zhi)后(hou),在(zai)太(tai)虛中逍遙自樂(le),傾刻飛騰(teng)萬里,高踏(ta)(ta)云霞,俯觀(guan)山海(hai),千變萬化(hua),從心所欲。回視(shi)幻(huan)軀,如(ru)一(yi)塊糞土,不(bu)如(ru)棄(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi),是以(yi)蛻骨于(yu)荒巖(yan),遺形而(er)遠踏(ta)(ta),此委(wei)身(shen)而(er)去(qu)者之(zhi)(zhi)(zhi)(zhi)(zhi)所為(wei)也。若(ruo)有(you)志(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)士,不(bu)求速效(xiao),自愿(yuan)做遲(chi)(chi)鈍二(er)夫,陽神可出(chu)而(er)勿(wu)出(chu),幻(huan)軀可棄(qi)(qi)而(er)勿(wu)矣,保(bao)守元(yuan)靈千燒萬煉,忘(wang)其(qi)神如(ru)太(tai)虛,而(er)以(yi)純火(huo)烹之(zhi)(zhi)(zhi)(zhi)(zhi),與之(zhi)(zhi)(zhi)(zhi)(zhi)俱(ju)化(hua),形骸骨肉,盡變微塵,此渾(hun)身(shen)而(er)去(qu)者之(zhi)(zhi)(zhi)(zhi)(zhi)所為(wei)也。”69

對于形(xing)神俱(ju)妙,全真(zhen)道有自已(yi)的理解(jie),形(xing)神懼妙并不(bu)是像傳統道教一(yi)樣(yang)主張(zhang)肉體長生,白日升(sheng)天,而是以形(xing)化(hua)氣,以氣化(hua)神最后形(xing)骸骨肉盡變(bian)微塵(chen),這(zhe)也不(bu)像禪宗(zong)心(xin)性(xing)解(jie)脫(tuo)一(yi)樣(yang),遺(yi)留幻(huan)軀在(zai)人間。因(yin)此全真(zhen)道倡導形(xing)神俱(ju)妙,以示(shi)以禪宗(zong)相別:

或問(wen):神(shen)可(ke)長生,形(xing)可(ke)不(bu)死(si)乎?答曰:形(xing)者生神(shen)之(zhi)本,養形(xing)既至(zhi)不(bu)死(si),養神(shen)豈能有窮,神(shen)形(xing)俱妙,此上仙之(zhi)道也。70

同時(shi)全真道對(dui)追求肉(rou)體長(chang)生(sheng)的傳統(tong)道教也有(you)微(wei)詞,認為單憑肉(rou)身凡軀,不(bu)加鍛煉,并不(bu)能達到長(chang)生(sheng)久視(shi)。

金丹,吾性,神(shen)也(ye),火候,吾陰陽(yang)也(ye),修乎(hu)金丹.與天地合其(qi)德(de),日月合其(qi)明(ming),奚(xi)貴夢(meng)幻之形(xing)哉!71

禪(chan)佛教的(de)有道之(zhi)士在滅度(du)之(zhi)后,身軀(qu)火(huo)化(hua)都(dou)能遺下舍利(li)。宋代著名的(de)宗果憚師云:“諸方尊宿示滅,全身火(huo)浴,得舍利(li)極多。唯真(zhen)凈禪(chan)師舍利(li)大如寂,五色晶瑩而又堅剛(gang)。谷(gu)山(shan)祖(zu)禪(chan)師,真(zhen)凈高第(di)也,多收斂之(zhi),盛以(yi)琉璃瓶(ping),隨身供養。妙喜(xi)游谷(gu)山(shan),嘗(chang)試之(zhi)置于(yu)鐵砧,舉槌擊之(zhi),砧槌俱(ju)陷(xian),而舍利(li)無損(sun)。豈非平者履踐明白,見(jian)道超詣所致耶?”72禪宗認為(wei)(wei)舍利是本門的獨家產品,并以此(ci)引為(wei)(wei)驕(jiao)傲(ao),因為(wei)(wei)只有修持有素(su),功夫圓滿,滅度之(zhi)后才(cai)能化(hua)為(wei)(wei)舍利。《大(da)慧普覺禪師(shi)宗門武庫(ku)》一書記:

舍利(li),孔老之書無聞也。先(xian)佛世尊滅度,弟子收舍利(li)起塔供養(yang)。趙(zhao)州從(cong)諗舍利(li)多至(zhi)萬粒,近(jin)世隆慶閑(xian),百丈肅(su).煙(yan)氣所及,皆(jie)成舍利(li)。

若是(shi)(shi)平日工夫不絕,火(huo)化之(zhi)后只能留下一堆灰(hui)燼。那么(me)(me)舍利(li)(li)究竟(jing)是(shi)(shi)怎么(me)(me)一回事?歷代獲(huo)舍利(li)(li)事極多,但從無人對舍利(li)(li)進(jin)行詳細研究。陳櫻寧引青華(hua)老人語,把(ba)舍利(li)(li)和禪宗的(de)心性修(xiu)功夫聯系(xi)起來(lai),認為舍利(li)(li)既是(shi)(shi)禪佛教大(da)師(shi)得道的(de)明證,同時也是(shi)(shi)他們命功欠缺的(de)標(biao)志(zhi)。

青華老人之論舍(she)利(li),尤為(wei)公(gong)允.意謂佛家(jia)以(yi)見性(xing)為(wei)宗,精氣(qi)(qi)非其所貴(gui),萬物(wu)有(you)生有(you)天,而(er)性(xing)無生滅,涅磐之后(hou),本性(xing)圓明,超出三界(jie),永免輪(lun)回。遺骸火化之后(hou),所余精氣(qi)(qi),結為(wei)舍(she)利(li)。譬如珠(zhu)之出蚌,與靈性(xing)別矣,而(er)能光(guang)華照耀者.由其精氣(qi)(qi)聚(ju)于是也。

又:人身精(jing)氣(qi)(qi)神(shen),原不(bu)可(ke)分,佛(fo)家(jia)(jia)獨要明心見性,洗發智慧,將(jiang)神(shen)光單提出(chu)來(lai),遺下精(jing)氣(qi)(qi),交結成(cheng)形,充而不(bu)管,然(ran)因其(qi)諸漏已盡,禪定(ding)功深(shen),故其(qi)身中之精(jing)氣(qi)(qi),亦非凡物,所以舍(she)利子能變(bian)化(hua)(hua)隱顯(xian),光色各別。由(you)此推之,佛(fo)家(jia)(jia)所謂不(bu)生(sheng)不(bu)滅者,神(shen)也(ye),即性也(ye)。其(qi)舍(she)利子者,精(jing)氣(qi)(qi)也(ye),即命也(ye)。彼滅度后,神(shen)已超出(chu)象外(wai),而精(jing)氣(qi)(qi)尚留滯干囊中也(ye)。若道家(jia)(jia)則性命雙修,將(jiang)精(jing)、氣(qi)(qi)、神(shen)混合為一,周天火候,煉成(cheng)身外(wai)之身,神(shen)在(zai)是,精(jing)在(zai)是,氣(qi)(qi)在(zai)是,分之無可(ke)分了。故其(qi)羽化(hua)(hua)之后,不(bu)論肉身化(hua)(hua)氣(qi)(qi),或是尸解出(chu)神(shen),皆(jie)無舍(she)利之暫存。73

這段論述將禪(chan)(chan)佛教的(de)(de)(de)舍利(li)(li)歸結為(wei)精(jing)氣,認(ren)為(wei)有道行的(de)(de)(de)佛教徒因為(wei)禪(chan)(chan)定功夫(fu)深厚,推(tui)及(ji)其(qi)精(jing)氣也與常(chang)人不同。滅度之(zhi)(zhi)后(hou),其(qi)精(jing)氣能(neng)(neng)(neng)夠結成(cheng)舍利(li)(li),隱顯變(bian)化(hua),極盡(jin)萬狀(zhuang)。這是(shi)(shi)佛家修(xiu)(xiu)士的(de)(de)(de)高明之(zhi)(zhi)處,但舍利(li)(li)的(de)(de)(de)產生(sheng)也同樣是(shi)(shi)因為(wei)佛教單提神(shen)(shen)光,在(zai)解脫(tuo)(tuo)中重性(xing)不重命,終(zhong)致(zhi)滅度之(zhi)(zhi)后(hou),精(jing)神(shen)(shen)超(chao)出象外,而精(jing)氣因為(wei)缺(que)乏鍛煉功夫(fu),只能(neng)(neng)(neng)留于宇中化(hua)為(wei)舍利(li)(li)。全(quan)真內丹道教因為(wei)性(xing)命雙修(xiu)(xiu),精(jing)氣神(shen)(shen)混(hun)合為(wei)一,所以(yi)神(shen)(shen)與精(jing)俱,陽神(shen)(shen)解脫(tuo)(tuo),精(jing)氣隨(sui)同超(chao)脫(tuo)(tuo),不可能(neng)(neng)(neng)留下(xia)舍利(li)(li)。這也是(shi)(shi)禪(chan)(chan)宗與全(quan)真修(xiu)(xiu)證(zheng)工夫(fu)的(de)(de)(de)重要區別之(zhi)(zhi)一。

陰陽顛倒 逆者成仙

后(hou)期全真道(包括內修南(nan)宗(zong))又引述周易的(de)(de)(de)象數(shu)義(yi)理(li)(li)來闡發(fa)內丹修行的(de)(de)(de)基本(ben)原理(li)(li)。這一(yi)方面使得內丹修行和正(zheng)宗(zong)的(de)(de)(de)傳統文化發(fa)生關(guan)聯,從而具有更強的(de)(de)(de)說服力;另一(yi)方面也豐(feng)富了《周易》研究的(de)(de)(de)內容(rong),開拓了易學研兗的(de)(de)(de)新方向。

全真內(nei)丹修(xiu)煉(lian)對《周(zhou)易》義(yi)理(li)的(de)(de)接納主要表現命功修(xiu)煉(lian)方面。首先,全真道(dao)認為內(nei)丹鍛(duan)煉(lian)必須要有藥(yao),假如沒有藥(yao),那么修(xiu)煉(lian)就(jiu)是(shi)進火煮空鐺,必定毫無結(jie)果,全真內(nei)丹修(xiu)煉(lian)中(zhong)(zhong)言及的(de)(de)藥(yao)是(shi)指人(ren)身之中(zhong)(zhong)的(de)(de)陰(yin)陽(yang)二氣(qi)(qi)。全真道(dao)認為做(zuo)(zuo)為修(xiu)煉(lian)藥(yao)物的(de)(de)陰(yin)陽(yang)二氣(qi)(qi)分別存在于(yu)人(ren)的(de)(de)腎臟(zang)(zang)和(he)心(xin)臟(zang)(zang)。他們以《周(zhou)易》的(de)(de)離卦(gua)(gua)三(san)和(he)坎(kan)卦(gua)(gua)三(san)做(zuo)(zuo)象征(zheng)。”夫純陽(yang)者,乾(qian)也;純陰(yin)者,坤(kun)也。陰(yin)中(zhong)(zhong)陽(yang)者,坎(kan)也;陽(yang)中(zhong)(zhong)陰(yin)者,離也。喻人(ren)之身,亦(yi)如離卦(gua)(gua),卻(que)向坎(kan)心(xin)取出陽(yang)爻,而實離中(zhong)(zhong)之虛陰(yin)以成(cheng)乾(qian)卦(gua)(gua)”。74“夫內藥者,離中(zhong)求先天之(zhi)(zhi)液,液中(zhong)行先天久積之(zhi)(zhi)砂(sha),砂(sha)中(zhong)運(yun)先天至(zhi)真之(zhi)(zhi)汞,此汞即(ji)白中(zhong)之(zhi)(zhi)黑,陽(yang)中(zhong)之(zhi)(zhi)陰(yin)也。”75《周易》離(li)卦二上(shang)下都是(shi)陽(yang)爻(yao),中(zhong)(zhong)(zhong)間(jian)一(yi)個(ge)(ge)陰(yin)(yin)爻(yao),全真(zhen)道認為離(li)卦是(shi)坤卦的(de)(de)(de)(de)寄位,中(zhong)(zhong)(zhong)間(jian)的(de)(de)(de)(de)一(yi)個(ge)(ge)陰(yin)(yin)爻(yao)就(jiu)標志了(le)內丹修(xiu)煉一(yi)項(xiang)不可缺少的(de)(de)(de)(de)原素——真(zhen)陰(yin)(yin)之氣。根(gen)據《周易》)的(de)(de)(de)(de)卦辭離(li)為明(ming),其(qi)象為火。又根(gen)據中(zhong)(zhong)(zhong)國傳統文化五(wu)(wu)行(xing)配備(bei)規則,以金,木,水(shui),火,土五(wu)(wu)行(xing)配備(bei)人身(shen)(shen)的(de)(de)(de)(de)心,肝,肺,腎,脾(pi)五(wu)(wu)臟(zang),火恰好好對(dui)心。因此全真(zhen)道認為真(zhen)陽(yang)只能存在(zai)于心液(ye)之中(zhong)(zhong)(zhong),離(li)卦本(ben)來(lai)象日象火,但卻包含純(chun)陰(yin)(yin)之氣,這(zhe)就(jiu)叫(jiao)外陽(yang)內陰(yin)(yin),外陽(yang)內明(ming)才是(shi)真(zhen)陰(yin)(yin)。同理坎卦三的(de)(de)(de)(de)上(shang)下兩個(ge)(ge)陰(yin)(yin)爻(yao),中(zhong)(zhong)(zhong)間(jian)一(yi)個(ge)(ge)陽(yang)爻(yao),卦象是(shi)水(shui)。按(an)照五(wu)(wu)行(xing),五(wu)(wu)臟(zang)的(de)(de)(de)(de)配備(bei)的(de)(de)(de)(de)規則,水(shui)對(dui)應的(de)(de)(de)(de)是(shi)腎。這(zhe)樣腎中(zhong)(zhong)(zhong)潛藏(zang)著內丹修(xiu)煉的(de)(de)(de)(de)另外一(yi)種原素——真(zhen)陽(yang),內丹修(xiu)煉就(jiu)是(shi)采(cai)取坎中(zhong)(zhong)(zhong)一(yi)點(dian)真(zhen)陽(yang)點(dian)化離(li)中(zhong)(zhong)(zhong)之陰(yin)(yin)汞(gong)(gong),最(zui)后(hou)完就(jiu)純(chun)陽(yang)之體。陳致虛(xu)《金丹大要》引(yin)無(wu)名氏語云:“無(wu)名子曰(yue):離(li)外陽(yang)而內陰(yin)(yin),以外陽(yang)點(dian)內陰(yin)(yin),即成(cheng)乾卦。喻以金丹,是(shi)至陽(yang)之氣結在(zai)陰(yin)(yin)海之中(zhong)(zhong)(zhong),取來(lai)點(dian)已之陰(yin)(yin)汞(gong)(gong),即化為純(chun)陽(yang)之身(shen)(shen)矣。”

全真道(dao)還用(yong)《周(zhou)易(yi)》的(de)卦象來闡明(ming)內(nei)丹修煉(lian)的(de)三(san)個步驟,分(fen)別以取坎(kan)填離(li),乾坤辟闔等(deng)配合內(nei)丹修煉(lian)的(de)煉(lian)精(jing)化氣,煉(lian)氣化神(shen),煉(lian)神(shen)返虛三(san)關(guan),得(de)出(chu)下面這(zhe)組圖形:

一、 煉(lian)精化氣(qi)。取(qu)坎填(tian)離(初關)

二(er)、煉氣化神,乾坤(kun)辟闔(中關)


三、煉神還虛(上關(guan))


(《參中和集》)

在這組符號中通過初關(guan)的(de)取坎填離(煉(lian)精(jing)化(hua)(hua)氣)取出人(ren)體(ti)的(de)真(zhen)(zhen)陰(yin)真(zhen)(zhen)陽(yang),再通過中關(guan)乾坤辟(pi)闔,以(yi)真(zhen)(zhen)陰(yin)真(zhen)(zhen)陽(yang)相(xiang)互融(rong)合鍛造,最(zui)終(zhong)完就純乾仙體(ti)。最(zui)后(hou)上關(guan)■圖(tu)形,○是(shi)(shi)日(ri)的(de)圖(tu)象,在金(jin)丹修(xiu)煉(lian)中日(ri)是(shi)(shi)化(hua)(hua)表純陽(yang),■則是(shi)(shi)乾卦,也(ye)(ye)是(shi)(shi)指有(you)(you)陽(yang)無陰(yin)的(de)意思(si)(si)。全真(zhen)(zhen)道以(yi)純陽(yang)之(zhi)(zhi)(zhi)乾做為(wei)內煉(lian)修(xiu)煉(lian)的(de)最(zui)終(zhong)境界,這也(ye)(ye)和《周易(yi)》的(de)卦理有(you)(you)關(guan)。在《周易(yi)》中有(you)(you)天(tian),地,人(ren)三(san)才之(zhi)(zhi)(zhi)分,天(tian),地,人(ren)就是(shi)(shi)代(dai)表著三(san)層不同(tong)的(de)世界。在《周易(yi)》的(de)宇(yu)宙(zhou)系生化(hua)(hua)論中,先(xian)有(you)(you)天(tian)地,后(hou)有(you)(you)人(ren);六十四卦也(ye)(ye)是(shi)(shi)先(xian)有(you)(you)乾坤,然后(hou)乾坤經(jing)過交合變(bian)化(hua)(hua)得出八卦。這一宇(yu)宙(zhou)生化(hua)(hua)順序(xu)也(ye)(ye)符合中國傳統的(de)宇(yu)宙(zhou)生化(hua)(hua)思(si)(si)想。《淮南子(zi)·天(tian)文訓)即載:“道始于(yu)虛(xu)廓,虛(xu)廓生宇(yu)宙(zhou),宇(yu)宙(zhou)生氣,氣有(you)(you)涯垠(yin),清陽(yang)者薄摩(mo)而為(wei)天(tian),重濁者凝(ning)滯而為(wei)地。清妙之(zhi)(zhi)(zhi)合專易(yi),濁重之(zhi)(zhi)(zhi)凝(ning)竭難,故天(tian)先(xian)成而地后(hou)定,天(tian)地之(zhi)(zhi)(zhi)襲(xi)精(jing)為(wei)陰(yin)陽(yang),陰(yin)陽(yang)之(zhi)(zhi)(zhi)專精(jing)為(wei)四時(shi),四時(shi)之(zhi)(zhi)(zhi)散精(jing)為(wei)萬物。”

全真道認(ren)(ren)為(wei)乾(qian)坤(kun)二(er)卦(gua)經(jing)由(you)交(jiao)合變化產生(sheng)(sheng)坎,離,震,兌.艮,巽(xun)等八卦(gua),八卦(gua)再(zai)經(jing)過(guo)變化產生(sheng)(sheng)六(liu)十四(si)卦(gua)。這一過(guo)程(cheng)也是(shi)宇宙由(you)天(tian)(tian)地(di)(di)生(sheng)(sheng)化人和萬物的過(guo)程(cheng)。人之一身具備了天(tian)(tian)地(di)(di)(陰(yin)陽)兩種不(bu)同的因素,有(you)(you)陰(yin)有(you)(you)陽就(jiu)有(you)(you)生(sheng)(sheng)有(you)(you)死。宇宙間沒有(you)(you)生(sheng)(sheng)死的東西(xi)只有(you)(you)天(tian)(tian)(乾(qian)),地(di)(di)(坤(kun)),天(tian)(tian)地(di)(di)二(er)者,天(tian)(tian)對地(di)(di)具有(you)(you)統制作用。全真道認(ren)(ren)為(wei)內丹慘行就(jiu)是(shi)逆轉天(tian)(tian)地(di)(di)生(sheng)(sheng)化過(guo)程(cheng),通過(guo)取(qu)坎填離,重新回(hui)復(fu)到純(chun)乾(qian)之作。

或問:陰陽顛(dian)倒之(zhi)義(yi)云何(he)?答云:乾兩中爻(yao)為(wei)(wei)離,坤(kun)一口爻(yao)為(wei)(wei)坎,離屬陰卻又為(wei)(wei)日,坎屬陽卻又為(wei)(wei)月(yue),乾退位而(er)寄(ji)居(ju)于坎,坤(kun)退位而(er)寄(ji)居(ju)于離,坎離合而(er)乾坤(kun)復命矣。自下(xia)復歸于上謂之(zhi)返,自末返歸于本(ben)謂之(zhi)還,即還返之(zhi)道,謂顛(dian)倒也。故曰(yue)圣人逆(ni)流(liu),常人順(shun)流(liu),逆(ni)者(zhe)成(cheng)丹(dan),順(shun)者(zhe)成(cheng)物(wu)也。76

全真道又進一(yi)步根據(ju)上述的逆(ni)向(xiang)回轉(zhuan)規(gui)則概括出:順則生(sheng)人,逆(ni)則成(cheng)仙這(zhe)一(yi)逆(ni)天地生(sheng)化(hua)之理而行(xing)的內丹(dan)修煉的基(ji)本原則。陳致虛(xu)吉:“上陽子曰:道一(yi)生(sheng)氣(qi),一(yi)氣(qi)末(mo)形,形中又含始氣(qi),是為(wei)先天真一(yi)之氣(qi)也。此先天氣(qi)順則為(wei)人,逆(ni)則為(wei)丹(dan),逆(ni)則男子懷(huai)胎,順則女子有孕。此重生(sheng),專(zhuan)謂修行(xing)丹(dan)成(cheng),陽神出胎,再造陰陽。”77又“上陽子曰:造化在吾(wu)學握(wo),禍(huo)福由我而(er)修,順則生(sheng)人,逆則生(sheng)丹(dan)。世人為(wei)不知(zhi)轉生(sheng)殺之機,是以輪(lun)回而(er)無了期,又烏(wu)知(zhi)成佛作仙(xian)之道止一反掌間(jian)爾。”78

順則(ze)成人(ren)(ren),逆則(ze)成仙(丹)這一(yi)(yi)原則(ze)值(zhi)得深思,它和(he)(he)禪(chan)(chan)宗(zong)(zong)(zong)心(xin)性理論有異曲(qu)同(tong)功(gong)之(zhi)(zhi)(zhi)妙,包含著這樣(yang)一(yi)(yi)個思想:人(ren)(ren)道和(he)(he)仙道標(biao)示了(le)兩(liang)個絕然(ran)相(xiang)反的(de)(de)(de)(de)(de)(de)存(cun)在(zai)狀(zhuang)態(tai)。這和(he)(he)禪(chan)(chan)宗(zong)(zong)(zong)心(xin)性頓悟(wu)(wu)倡(chang)導的(de)(de)(de)(de)(de)(de)凡(fan)圣(sheng)二世(shi)不(bu)(bu)謀面合,禪(chan)(chan)宗(zong)(zong)(zong)也(ye)認為(wei)眾生(sheng)(sheng)(sheng)與佛之(zhi)(zhi)(zhi)間只有迷(mi)悟(wu)(wu)之(zhi)(zhi)(zhi)分,判定(ding)迷(mi)悟(wu)(wu)的(de)(de)(de)(de)(de)(de)基本參(can)數就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi)心(xin)的(de)(de)(de)(de)(de)(de)狀(zhuang)態(tai)。用現(xian)(xian)代(dai)語(yu)言進(jin)行(xing)描述就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi)生(sheng)(sheng)(sheng)存(cun)原則(ze)和(he)(he)價值(zhi)原則(ze)。按照禪(chan)(chan)宗(zong)(zong)(zong)心(xin)性理淪,人(ren)(ren)只要由(you)疑生(sheng)(sheng)(sheng)悟(wu)(wu),實(shi)現(xian)(xian)存(cun)在(zai)狀(zhuang)態(tai)的(de)(de)(de)(de)(de)(de)轉變(bian)(禪(chan)(chan)宗(zong)(zong)(zong)又叫脫(tuo)(tuo)卻千重貼肉汗衫),就(jiu)(jiu)能由(you)眾生(sheng)(sheng)(sheng)變(bian)為(wei)佛。人(ren)(ren)經過(guo)心(xin)性頓悟(wu)(wu)表(biao)面上(shang)好像人(ren)(ren)仍(reng)(reng)然(ran)是(shi)(shi)(shi)(shi)(shi)以(yi)前的(de)(de)(de)(de)(de)(de)人(ren)(ren),山(shan)仍(reng)(reng)是(shi)(shi)(shi)(shi)(shi)山(shan),水仍(reng)(reng)是(shi)(shi)(shi)(shi)(shi)水,但是(shi)(shi)(shi)(shi)(shi)實(shi)際上(shang)悟(wu)(wu)者已(yi)在(zai)靈魂深處(chu)起了(le)根本變(bian)化。其對(dui)(dui)(dui)人(ren)(ren)生(sheng)(sheng)(sheng)的(de)(de)(de)(de)(de)(de)體驗及對(dui)(dui)(dui)世(shi)界(jie)(jie)的(de)(de)(de)(de)(de)(de)感受,甚至其存(cun)在(zai)本身都(dou)是(shi)(shi)(shi)(shi)(shi)外人(ren)(ren)無法(fa)理解(jie)。對(dui)(dui)(dui)于(yu)這種狀(zhuang)態(tai)悟(wu)(wu)者本人(ren)(ren)用此(ci)世(shi)語(yu)言也(ye)無法(fa)表(biao)述和(he)(he)訴說(shuo)。用禪(chan)(chan)宗(zong)(zong)(zong)一(yi)(yi)句俏皮話(hua)說(shuo)就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi):“踏著砰砣硬似鐵,啞(ya)子(zi)得夢(meng)向誰說(shuo)?”這種語(yu)言表(biao)述上(shang)的(de)(de)(de)(de)(de)(de)困難,絕對(dui)(dui)(dui)不(bu)(bu)是(shi)(shi)(shi)(shi)(shi)語(yu)言本身的(de)(de)(de)(de)(de)(de)缺陷(xian),而是(shi)(shi)(shi)(shi)(shi)因為(wei)悟(wu)(wu)者已(yi)闖入(ru)“他方世(shi)界(jie)(jie)”,即(ji)由(you)二元相(xiang)對(dui)(dui)(dui)世(shi)界(jie)(jie)進(jin)入(ru)一(yi)(yi)元的(de)(de)(de)(de)(de)(de)絕對(dui)(dui)(dui)世(shi)界(jie)(jie)。全真內(nei)丹修(xiu)煉雖然(ran)也(ye)是(shi)(shi)(shi)(shi)(shi)一(yi)(yi)種解(jie)脫(tuo)(tuo)功(gong)夫,但和(he)(he)禪(chan)(chan)宗(zong)(zong)(zong)相(xiang)比又有一(yi)(yi)定(ding)區別(bie)。全真道不(bu)(bu)僅主張靈魂解(jie)脫(tuo)(tuo),而且也(ye)主張肉體經由(you)形(xing)生(sheng)(sheng)(sheng)氣(qi)(qi),氣(qi)(qi)生(sheng)(sheng)(sheng)神最終(zhong)返歸虛無,這就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi)形(xing)神俱妙。正因為(wei)禪(chan)(chan)宗(zong)(zong)(zong)的(de)(de)(de)(de)(de)(de)悟(wu)(wu)者不(bu)(bu)能實(shi)現(xian)(xian)形(xing)的(de)(de)(de)(de)(de)(de)解(jie)脫(tuo)(tuo),只能心(xin)悟(wu)(wu)不(bu)(bu)能形(xing)解(jie).所(suo)以(yi)全真道把(ba)他們打(da)入(ru)陰(yin)(yin)界(jie)(jie),認為(wei)禪(chan)(chan)者開悟(wu)(wu)只是(shi)(shi)(shi)(shi)(shi)入(ru)陰(yin)(yin)界(jie)(jie)。陰(yin)(yin)界(jie)(jie)和(he)(he)陽(yang)界(jie)(jie)雖然(ran)都(dou)不(bu)(bu)在(zai)五(wu)行(xing)之(zhi)(zhi)(zhi)中,但卻有尊卑(bei)之(zhi)(zhi)(zhi)分。

全真道(dao)用周易(yi)卦闡(chan)發內丹(dan)修煉的(de)(de)(de)機(ji)理,還表現在以復(fu)(fu)卦表征內煉的(de)(de)(de)玄關(guan)。《周易(yi)》復(fu)(fu)卦■上面五個(ge)(ge)陰爻,下面一個(ge)(ge)陽(yang)爻,卦詞云:復(fu)(fu),其見天(tian)(tian)地(di)之(zhi)(zhi)心(xin)。在《周易(yi)》中,復(fu)(fu)卦象征天(tian)(tian)地(di)肅(su)殺(sha)之(zhi)(zhi)中萌發一線(xian)生(sheng)機(ji),是天(tian)(tian)地(di)生(sheng)化的(de)(de)(de)契機(ji)。按照易(yi)學家的(de)(de)(de)闡(chan)述,復(fu)(fu)卦在季節(jie)上象征冬至,冬至之(zhi)(zhi)時,天(tian)(tian)凍地(di)寒(han),萬(wan)物固膠(jiao),宇宙布滿肅(su)殺(sha)之(zhi)(zhi)氣(qi)(qi),正是在這種(zhong)(zhong)嚴酷(ku)的(de)(de)(de)氣(qi)(qi)候下,一陽(yang)悄(qiao)然來復(fu)(fu),在肅(su)殺(sha)之(zhi)(zhi)中又(you)潛藏著生(sheng)長,壯大的(de)(de)(de)生(sheng)機(ji)。全真道(dao)認為(wei)(wei)內丹(dan)修煉中所取的(de)(de)(de)藥物只(zhi)有在人身(shen)之(zhi)(zhi)復(fu)(fu)中,才最為(wei)(wei)純(chun)真不雜。復(fu)(fu)卦在人身(shen)的(de)(de)(de)表現就是萬(wan)念不生(sheng),靜極生(sheng)動這樣一種(zhong)(zhong)身(shen)心(xin)狀態(tai)。李道(dao)純(chun)《中和集》語:

《易》云:復,其見天地之心,且復卦(gua)一陽(yang)生(sheng)干五陰之下。陰者靜(jing)也,陽(yang)者,動(dong)(dong)也。靜(jing)極生(sheng)動(dong)(dong),只這動(dong)(dong)處(chu),便(bian)是(shi)玄(xuan)關。

只有在此時(shi),采得的藥物才是真藥。“上陽(yang)子曰:冬至潮候乃天地(di)之造化,鉛見癸生乃人身之造化,天地(di)一陽(yang)復而萬物兆,人身一陽(yang)生而真鉛現。此時(shi)不(bu)采不(bu)煉則過時(shi)■濁,藥物不(bu)真。”79只有采得(de)真(zhen)藥.隨后又(you)如(ru)法加以鍛煉,才能成就(jiu)正果。

全真(zhen)(zhen)內(nei)丹(dan)修煉(lian)(lian)除(chu)了以卦象闡述(shu)其中奧(ao)秘,另外還引(yin)用《周(zhou)易》的數(shu)理系統(tong)予(yu)以輔(fu)助解釋。這(zhe)套解釋系統(tong)一(yi)般(ban)由四(si)(si)組(zu)因素構成(cheng)(cheng):一(yi)是(shi)天(tian),地(di),水(shui),火,木(mu),金(jin)(jin)(jin).上(shang)等(deng)原素。二(er)是(shi)東(dong),南、西、北(bei)、中等(deng)方(fang)位(wei)(wei)。三是(shi)青(qing)龍,白虎(hu),朱雀(que),玄(xuan)武(wu)(wu)等(deng)法(fa)象。四(si)(si)是(shi),一(yi)、二(er)、三、四(si)(si)、五、十(shi)等(deng)數(shu)目。具(ju)體解釋過(guo)程是(shi):天(tian)三生(sheng)(sheng)木(mu),地(di)二(er)生(sheng)(sheng)火,三與(yu)二(er)是(shi)同性(xing)(xing),木(mu)與(yu)火為(wei)(wei)(wei)一(yi)家,兩者相(xiang)合(he)(he)構成(cheng)(cheng)五。兩者都是(shi)陽中之(zhi)陰(yin),不能(neng)獨自(zi)成(cheng)(cheng)丹(dan)。天(tian)一(yi)生(sheng)(sheng)水(shui),地(di)四(si)(si)生(sheng)(sheng)金(jin)(jin)(jin),一(yi)與(yu)四(si)(si)同性(xing)(xing)為(wei)(wei)(wei)一(yi)家,金(jin)(jin)(jin)金(jin)(jin)(jin)與(yu)水(shui)合(he)(he)成(cheng)(cheng)另一(yi)個五。金(jin)(jin)(jin)的方(fang)位(wei)(wei)為(wei)(wei)(wei)西,法(fa)象為(wei)(wei)(wei)虎(hu),水(shui)的方(fang)位(wei)(wei)為(wei)(wei)(wei)北(bei),法(fa)象為(wei)(wei)(wei)玄(xuan)武(wu)(wu)。水(shui)、金(jin)(jin)(jin)同性(xing)(xing),只有(you)相(xiang)生(sheng)(sheng)關(guan)系,二(er)者都是(shi)陰(yin)中之(zhi)陽,也(ye)不能(neng)相(xiang)互(hu)交(jiao)合(he)(he),化成(cheng)(cheng)內(nei)丹(dan)。因此只有(you)金(jin)(jin)(jin)合(he)(he)木(mu),陰(yin)陽配(pei)合(he)(he),才(cai)(cai)能(neng)成(cheng)(cheng)就(jiu)正(zheng)果。但金(jin)(jin)(jin),木(mu)相(xiang)合(he)(he),相(xiang)配(pei)必得經過(guo)戊(wu)(wu)己(ji)(土(tu)(tu)(tu))的牽(qian)引(yin),方(fang)能(neng)成(cheng)(cheng)就(jiu)好事。天(tian)五為(wei)(wei)(wei)己(ji)土(tu)(tu)(tu),地(di)十(shi)為(wei)(wei)(wei)戊(wu)(wu)土(tu)(tu)(tu),戊(wu)(wu)土(tu)(tu)(tu)居(ju)(ju)坎位(wei)(wei),己(ji)土(tu)(tu)(tu)居(ju)(ju)離位(wei)(wei)。戊(wu)(wu)土(tu)(tu)(tu)與(yu)己(ji)土(tu)(tu)(tu)之(zhi)間性(xing)(xing)能(neng)有(you)差異,戊(wu)(wu)土(tu)(tu)(tu)生(sheng)(sheng)金(jin)(jin)(jin),不能(neng)鍛煉(lian)(lian)。己(ji)土(tu)(tu)(tu)為(wei)(wei)(wei)木(mu)克(ke),所(suo)以內(nei)丹(dan)修煉(lian)(lian)必須先煉(lian)(lian)己(ji),然后才(cai)(cai)能(neng)發揮已土(tu)(tu)(tu)的媒合(he)(he)作用。所(suo)謂已就(jiu)是(shi)練(lian)(lian)心(xin),也(ye)就(jiu)是(shi)內(nei)丹(dan)修練(lian)(lian)的心(xin)功,由此可見,心(xin)性(xing)(xing)的修煉(lian)(lian)的確是(shi)內(nei)丹(dan)修煉(lian)(lian)的首要功夫。煉(lian)(lian)己(ji)成(cheng)(cheng)熟后,己(ji)即與(yu)戊(wu)(wu)相(xiang)合(he)(he),戊(wu)(wu)己(ji)合(he)(he)則金(jin)(jin)(jin)木(mu)會,龍虎(hu)交(jiao),這(zhe)樣(yang)最終形成(cheng)(cheng)三五合(he)(he)一(yi)的局面.全真(zhen)(zhen)道(dao)又名其為(wei)(wei)(wei)三家相(xiang)見,鉛汞(gong)交(jiao)結。

上陽子(zi)曰(yue):天(tian)三(san)(san)生(sheng)(sheng)(sheng)木(mu)(mu)(mu),地(di)二(er)生(sheng)(sheng)(sheng)火(huo)(huo),火(huo)(huo)數二(er),木(mu)(mu)(mu)數三(san)(san),三(san)(san)與(yu)二(er)同(tong)(tong)性(xing)(xing),統為(wei)(wei)(wei)(wei)(wei)(wei)一(yi)五(wu)(wu)(wu)。木(mu)(mu)(mu)象于東,法(fa)(fa)象為(wei)(wei)(wei)(wei)(wei)(wei)青龍(long),龍(long)之(zhi)(zhi)氣(qi)為(wei)(wei)(wei)(wei)(wei)(wei)汞(gong);火(huo)(huo)居于南,法(fa)(fa)象為(wei)(wei)(wei)(wei)(wei)(wei)朱雀(que),木(mu)(mu)(mu)生(sheng)(sheng)(sheng)火(huo)(huo),是木(mu)(mu)(mu)為(wei)(wei)(wei)(wei)(wei)(wei)體(ti),火(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)所(suo)生(sheng)(sheng)(sheng)之(zhi)(zhi)氣(qi),是故(gu)水(shui)(shui)(shui)火(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)一(yi)家(jia),然皆陽中(zhong)之(zhi)(zhi)孤陰,所(suo)以(yi)異名曰(yue)玄(xuan),無(wu)曰(yue)妙者(zhe),其有木(mu)(mu)(mu)有火(huo)(huo)而無(wu)金(jin)(jin)(jin)(jin)(jin)(jin)水(shui)(shui)(shui)戊(wu)(wu)(wu)(wu)土(tu)(tu)地(di)。天(tian)一(yi)生(sheng)(sheng)(sheng)水(shui)(shui)(shui),地(di)四(si)生(sheng)(sheng)(sheng)金(jin)(jin)(jin)(jin)(jin)(jin),金(jin)(jin)(jin)(jin)(jin)(jin)數四(si),水(shui)(shui)(shui)數一(yi),一(yi)與(yu)四(si)同(tong)(tong)情結為(wei)(wei)(wei)(wei)(wei)(wei)一(yi)五(wu)(wu)(wu),金(jin)(jin)(jin)(jin)(jin)(jin)居西,法(fa)(fa)象為(wei)(wei)(wei)(wei)(wei)(wei)虎(hu),虎(hu)之(zhi)(zhi)氣(qi)為(wei)(wei)(wei)(wei)(wei)(wei)鉛(qian)(qian),木(mu)(mu)(mu)居于北,法(fa)(fa)象為(wei)(wei)(wei)(wei)(wei)(wei)玄(xuan)武(wu)(wu),金(jin)(jin)(jin)(jin)(jin)(jin)生(sheng)(sheng)(sheng)水(shui)(shui)(shui),是金(jin)(jin)(jin)(jin)(jin)(jin)為(wei)(wei)(wei)(wei)(wei)(wei)水(shui)(shui)(shui)體(ti),水(shui)(shui)(shui)乃金(jin)(jin)(jin)(jin)(jin)(jin)所(suo)生(sheng)(sheng)(sheng)之(zhi)(zhi)氣(qi),故(gu)金(jin)(jin)(jin)(jin)(jin)(jin)水(shui)(shui)(shui)為(wei)(wei)(wei)(wei)(wei)(wei)一(yi)家(jia),然皆陰中(zhong)之(zhi)(zhi)寡陽,所(suo)以(yi)異名曰(yue)牝,曰(yue)有,曰(yue)繳者(zhe),以(yi)其有金(jin)(jin)(jin)(jin)(jin)(jin),有水(shui)(shui)(shui)而無(wu)木(mu)(mu)(mu)火(huo)(huo)己(ji)土(tu)(tu)也。天(tian)五(wu)(wu)(wu)己(ji)土(tu)(tu),地(di)十戊(wu)(wu)(wu)(wu)土(tu)(tu),戊(wu)(wu)(wu)(wu)土(tu)(tu)居坎,己(ji)三(san)(san)居離,戊(wu)(wu)(wu)(wu)己(ji)分則(ze)(ze)二(er)土(tu)(tu)之(zhi)(zhi)數十,戊(wu)(wu)(wu)(wu)已(yi)合(he)則(ze)(ze)二(er)土(tu)(tu)成圭兩數五(wu)(wu)(wu),土(tu)(tu)居中(zhong)夫是為(wei)(wei)(wei)(wei)(wei)(wei)一(yi)五(wu)(wu)(wu),總而言(yan)三(san)(san)五(wu)(wu)(wu)。兌金(jin)(jin)(jin)(jin)(jin)(jin)坎水(shui)(shui)(shui),同(tong)(tong)情為(wei)(wei)(wei)(wei)(wei)(wei)一(yi)家(jia),虎(hu)為(wei)(wei)(wei)(wei)(wei)(wei)兌門,鉛(qian)(qian)生(sheng)(sheng)(sheng)于內(nei),離己(ji)坎戊(wu)(wu)(wu)(wu)同(tong)(tong)根為(wei)(wei)(wei)(wei)(wei)(wei)一(yi)家(jia),朱雀(que)玄(xuan)武(wu)(wu)相(xiang)同(tong)(tong)兩生(sheng)(sheng)(sheng)物,是云三(san)(san)家(jia),龍(long)與(yu)朱雀(que),意(yi)(yi)主生(sheng)(sheng)(sheng)人,虎(hu)與(yu)玄(xuan)武(wu)(wu),意(yi)(yi)主殺人,此(ci)世間法(fa)(fa),若欲出(chu)世,則(ze)(ze)必顛制之(zhi)(zhi),功(gong)歸戊(wu)(wu)(wu)(wu)己(ji)二(er)土(tu)(tu)也。何哉?金(jin)(jin)(jin)(jin)(jin)(jin)本戀木(mu)(mu)(mu),慈仁而內(nei)懷(huai)從事之(zhi)(zhi)情,無(wu)由自(zi)合(he),木(mu)(mu)(mu)雖愛金(jin)(jin)(jin)(jin)(jin)(jin),順義而內(nei)懷(huai)曲直之(zhi)(zhi)性(xing)(xing),豈得自(zi)煤?欲便媒合(he),功(gong)在(zai)二(er)土(tu)(tu)以(yi)通其合(he)。且(qie)戍土(tu)(tu)生(sheng)(sheng)(sheng)金(jin)(jin)(jin)(jin)(jin)(jin),則(ze)(ze)欲金(jin)(jin)(jin)(jin)(jin)(jin)氣(qi)發旺而相(xiang)胥(xu),己(ji)為(wei)(wei)(wei)(wei)(wei)(wei)木(mu)(mu)(mu)克,則(ze)(ze)先煉(lian)已(yi),珍(zhen)重(zhong)以(yi)求(qiu)丹結。若不煉(lian)己(ji)待時,則(ze)(ze)不能常應常靜(jing)。煉(lian)已(yi)成熟,卻與(yu)戌合(he),戊(wu)(wu)(wu)(wu)己(ji)一(yi)合(he)則(ze)(ze)金(jin)(jin)(jin)(jin)(jin)(jin)木(mu)(mu)(mu)會,金(jin)(jin)(jin)(jin)(jin)(jin)木(mu)(mu)(mu)會則(ze)(ze)龍(long)虎(hu)交,龍(long)虎(hu)交則(ze)(ze)三(san)(san)五(wu)(wu)(wu)合(he)一(yi),三(san)(san)五(wu)(wu)(wu)合(he)一(yi)剛三(san)(san)家(jia)相(xiang)見,三(san)(san)家(jia)相(xiang)見則(ze)(ze)鉛(qian)(qian)汞(gong)結,鉛(qian)(qian)汞(gong)結則(ze)(ze)嬰兒成,無(wu)非此(ci)之(zhi)(zhi)一(yi)氣(qi)。80

全(quan)真道(dao)認為以易(yi)(yi)(yi)(yi)(yi)之象數闡發內(nei)丹機理是為了開(kai)啟(qi)后學(xue),使學(xue)者(zhe)有所遵循。實際(ji)上(shang)對于上(shang)上(shang)而言,不應當執泥象數,應一悟直達,直了性(xing)命(ming)。晚(wan)期全(quan)真道(dao)大(da)師李道(dao)純(chun)通過把《周易(yi)(yi)(yi)(yi)(yi)》象數理論與內(nei)丹修(xiu)煉相互(hu)結合,發展(zhan)周易(yi)(yi)(yi)(yi)(yi)理論,提出三易(yi)(yi)(yi)(yi)(yi)說。所謂三易(yi)(yi)(yi)(yi)(yi)就是:天(tian)易(yi)(yi)(yi)(yi)(yi)、圣易(yi)(yi)(yi)(yi)(yi)、心易(yi)(yi)(yi)(yi)(yi)。李道(dao)純(chun)認為深造天(tian)易(yi)(yi)(yi)(yi)(yi)能知時勢,深造圣易(yi)(yi)(yi)(yi)(yi)能知變化,深造心易(yi)(yi)(yi)(yi)(yi)能知性(xing)命(ming)。主張(zhang)以心易(yi)(yi)(yi)(yi)(yi)會圣易(yi)(yi)(yi)(yi)(yi),以圣易(yi)(yi)(yi)(yi)(yi)擬天(tian)易(yi)(yi)(yi)(yi)(yi),以天(tian)易(yi)(yi)(yi)(yi)(yi)參心易(yi)(yi)(yi)(yi)(yi)。《中和集(ji)》載:

三易(yi)(yi)(yi)者,一(yi)曰(yue)天易(yi)(yi)(yi),二曰(yue)圣(sheng)易(yi)(yi)(yi),三曰(yue)心易(yi)(yi)(yi)。天易(yi)(yi)(yi)者,易(yi)(yi)(yi)之(zhi)理(li)也(ye)(ye);圣(sheng)易(yi)(yi)(yi)者,易(yi)(yi)(yi)之(zhi)象也(ye)(ye);心易(yi)(yi)(yi)者,易(yi)(yi)(yi)之(zhi)道(dao)(dao)也(ye)(ye)。觀圣(sheng)易(yi)(yi)(yi)貴(gui)在明象,象明則(ze)入圣(sheng),觀天易(yi)(yi)(yi)貴(gui)在窮(qiong)理(li),理(li)窮(qiong)則(ze)知(zhi)天,觀心易(yi)(yi)(yi)貴(gui)在行(xing)道(dao)(dao),道(dao)(dao)行(xing)則(ze)盡心。

深(shen)造(zao)天(tian)易(yi)(yi)(yi)(yi)(yi)則(ze)知(zhi)時勢,深(shen)造(zao)圣(sheng)易(yi)(yi)(yi)(yi)(yi)則(ze)知(zhi)變化,深(shen)造(zao)心(xin)易(yi)(yi)(yi)(yi)(yi)則(ze)知(zhi)性命,以(yi)心(xin)易(yi)(yi)(yi)(yi)(yi)會圣(sheng)易(yi)(yi)(yi)(yi)(yi),以(yi)圣(sheng)易(yi)(yi)(yi)(yi)(yi)擬天(tian)易(yi)(yi)(yi)(yi)(yi),以(yi)天(tian)易(yi)(yi)(yi)(yi)(yi)參心(xin)易(yi)(yi)(yi)(yi)(yi)。81

全(quan)(quan)真內丹(dan)修煉如前(qian)所述在(zai)(zai)許多(duo)地方都(dou)和(he)禪(chan)(chan)宗(zong)(zong)(zong)(zong)心(xin)(xin)性頓悟有(you)著重大(da)差別。但由于(yu)全(quan)(quan)真道(dao)(dao)在(zai)(zai)創(chuang)立(li)和(he)發展過程(cheng)中自始(shi)至終都(dou)借(jie)鑒了禪(chan)(chan)宗(zong)(zong)(zong)(zong)的內容和(he)形式,因此兩者無論在(zai)(zai)心(xin)(xin)性的深層還是(shi)在(zai)(zai)教門教規的淺層都(dou)有(you)許多(duo)類(lei)似之處(chu),這種類(lei)似現象當(dang)然是(shi)由于(yu)全(quan)(quan)真道(dao)(dao)大(da)幅(fu)度吸(xi)收(shou)禪(chan)(chan)宗(zong)(zong)(zong)(zong)思想的緣(yuan)故。全(quan)(quan)真道(dao)(dao)對禪(chan)(chan)宗(zong)(zong)(zong)(zong)的吸(xi)收(shou)和(he)模仿在(zai)(zai)后(hou)期表現尤為突(tu)出。把(ba)全(quan)(quan)真道(dao)(dao)時禪(chan)(chan)宗(zong)(zong)(zong)(zong)心(xin)(xin)性內容的借(jie)鑒綜合起來,可以分為下列幾(ji)個方面。

第一是(shi)以禪(chan)佛教的戒、定(ding)、慧類比(bi)本門的精、氣、神(shen),認為(wei)禪(chan)宗(zong)的見性(xing)功夫實際上類似(si)全(quan)真(zhen)的性(xing)命雙修。這(zhe)種觀(guan)點在晚期江南全(quan)真(zhen)道(dao)(dao)各派(pai)中特(te)別盛行,它和早期北方(fang)全(quan)真(zhen)道(dao)(dao)對禪(chan)宗(zong)的評判有矛(mao)盾之處。充(chong)分(fen)反映了(le)晚期全(quan)真(zhen)道(dao)(dao)道(dao)(dao)禪(chan)融合的大趨勢。對于這(zhe)種觀(guan)點牧常晁在《玄宗(zong)直指(zhi)萬法同(tong)歸》中做了(le)充(chong)分(fen)論(lun)述:

世謂(wei)禪(chan)(chan)(chan)學為(wei)性宗。禪(chan)(chan)(chan)者,梵曰禪(chan)(chan)(chan)那(nei),此翻曰靜慮。以清(qing)(qing)心(xin)澄(cheng)神,靜念息慮為(wei)本;以忘形去累,止(zhi)欲離貪(tan)為(wei)宗。在身(shen)為(wei)戒,在心(xin)為(wei)定,在性為(wei)慧(hui),禪(chan)(chan)(chan)宗以戒,定,慧(hui)為(wei)第一(yi)義。命者,太極混沌中元(yuan)命之(zhi)命也,以無為(wei)自然,妙有清(qing)(qing)虛(xu)為(wei)本,以專氣(qi)(qi)(qi)致柔,抱(bao)元(yuan)守(shou)一(yi)為(wei)宗。在腎曰精(jing)(jing)(jing),在身(shen)曰氣(qi)(qi)(qi),在心(xin)曰神。命宗以精(jing)(jing)(jing)氣(qi)(qi)(qi)神為(wei)第一(yi)義。戒,定,慧(hui)即精(jing)(jing)(jing),氣(qi)(qi)(qi),神也.戒以養(yang)精(jing)(jing)(jing),定以養(yang)氣(qi)(qi)(qi),慧(hui)以養(yang)神。非(fei)戒則不(bu)(bu)(bu)能(neng)生定,非(fei)定則不(bu)(bu)(bu)能(neng)生慧(hui)。戒不(bu)(bu)(bu)立則精(jing)(jing)(jing)喪,定不(bu)(bu)(bu)全(quan)(quan)則氣(qi)(qi)(qi)流散,慧(hui)不(bu)(bu)(bu)生則神氣(qi)(qi)(qi)竭(jie)。故戒,定,慧(hui)依(yi)精(jing)(jing)(jing),氣(qi)(qi)(qi),神而(er)立,精(jing)(jing)(jing),氣(qi)(qi)(qi),神依(yi)戒,定,慧(hui)以全(quan)(quan)。三教圣(sheng)賢不(bu)(bu)(bu)能(neng)去此六字而(er)成道(dao)者。

牧常(chang)晁在(zai)這里以(yi)戒,定,慧類比精(jing)(jing),氣(qi),神(shen)(shen)(shen),具體理由是戒養(yang)精(jing)(jing),定養(yang)氣(qi),慧養(yang)神(shen)(shen)(shen)。戒,定、慧三者又存在(zai)相(xiang)生關(guan)系,戒生定,定生慧。戒,定,慧三者相(xiang)生類似于全真(zhen)道的(de)煉精(jing)(jing)化氣(qi)、煉氣(qi)化神(shen)(shen)(shen)。這樣牧常(chang)晁,實(shi)際上否(fou)定了全真(zhen)道評(ping)定的(de)禪宗修煉重性(xing)不重命(ming)。因而只出陰(yin)神(shen)(shen)(shen)不能入圣域這一思想(xiang)。

牧常晁還(huan)公開宣稱禪(chan)宗的心性(xing)修證和(he)全(quan)真(zhen)內丹(dan)(dan)修煉無論在(zai)(zai)了證工夫(fu)還(huan)是(shi)在(zai)(zai)了證結局上(shang)都殊無二致。“或(huo)問(wen):禪(chan)學溫養(yang)(yang)亦(yi)與(yu)金(jin)丹(dan)(dan)同否?答(da)云:禪(chan)宗以覺悟(wu)為則,上(shang)乘(cheng)之人一悟(wu)便(bian)至佛(fo)地,不緣途路,不涉陰陽,心行處滅,言語道斷,純然真(zhen)空之妙(miao)也。此(ci)最上(shang)一乘(cheng),下學難(nan)及。其禪(chan)坐(zuo)靜慮(lv)一法(fa),與(yu)胎息閉氣略同,溫養(yang)(yang)亦(yi)不少異,禪(chan)宗又(you)有(you)過開后事,如臣拱(gong)君,如子就父,一脈雙(shuang)圓之妙(miao)與(yu)金(jin)丹(dan)(dan)還(huan)返之理同。”82李道(dao)純說:“涅槃與(yu)脫(tuo)胎只是一個道(dao)理(li)。脫(tuo)胎者,脫(tuo)去(qu)凡胎也(ye),豈非涅槃乎?如道(dao)家(jia)煉(lian)精化(hua)(hua)氣(qi),煉(lian)氣(qi)化(hua)(hua)神,煉(lian)神還虛(xu),即抱本(ben)歸虛(xu),與(yu)釋氏歸空(kong)一理(li)無差別也(ye)。”83李道(dao)純這(zhe)一(yi)觀點實(shi)際(ji)上(shang)是把(ba)心性開悟(wu)了證的(de)空境(jing)等同(tong)于全(quan)真(zhen)性命雙修了證的(de)虛境(jing)。把(ba)空境(jing)和虛境(jing)這(zhe)兩種(zhong)不(bu)同(tong)的(de)了證境(jing)界相互類同(tong),這(zhe)在早期(qi)(qi)全(quan)真(zhen)道(dao)中也有(you)萌(meng)芽。早期(qi)(qi)全(quan)真(zhen)道(dao)盤山派(pai)以真(zhen)性釋金(jin)丹(dan)實(shi)際(ji)依據的(de)就(jiu)是這(zhe)一(yi)思(si)路。

牧常晁(chao)進而又認為禪(chan)宗(zong)(zong)(zong)(zong)的“禪(chan)坐(zuo)靜慮(lv)一法(fa),與胎息閉(bi)氣相同”根據禪(chan)宗(zong)(zong)(zong)(zong)有禪(chan)坐(zuo)靜慮(lv),認為禪(chan)宗(zong)(zong)(zong)(zong)也(ye)有命(ming)功。這種觀點實際上是對禪(chan)宗(zong)(zong)(zong)(zong)的誤解,宋代著(zhu)名(ming)禪(chan)宗(zong)(zong)(zong)(zong)大師明本已經(jing)做為分辯:

幻(huan)人僻居窮山(shan),忽隱者(zhe)過門,與(yu)對床夜坐,時(shi)山(shan)月(yue)吐輝,窗白如(ru)晝。隱者(zhe)曰:聞義學以(yi)禪(chan)定(ding)之(zhi)(zhi)禪(chan),配吾達(da)摩(mo)單傳直指(zhi)之(zhi)(zhi)禪(chan)。以(yi)達(da)摩(mo)曾有所(suo)以(yi)謂《胎(tai)息論》,遞相傳授,而曲引第八識(shi)住(zhu)(zhu)胞胎(tai)時(shi),惟依一息而住(zhu)(zhu),故云(yun):胎(tai)息者(zhe),以(yi)方吾禪(chan)定(ding),亦依止一息而住(zhu)(zhu)。今議者(zhe)遂(sui)枝蔓其說,離(li)吾達(da)摩(mo)為二乘禪(chan)定(ding)之(zhi)(zhi)學,何如(ru)?幻(huan)曰:彼非謗也(ye),是不識(shi)達(da)摩(mo)所(suo)指(zhi)之(zhi)(zhi)禪(chan)也(ye),將謂離(li)

四(si)禪八定之(zhi)外(wai),別無所(suo)謂(wei)禪。殊(shu)不知,達(da)磨(mo)遠繼西天二(er)十祖,以如來(lai)圓(yuan)極心宗之(zhi)謂(wei)禪也(ye)(ye)。此禪含多名,又(you)名最上乘(cheng)禪,亦名第一(yi)(yi)義禪,與二(er)乘(cheng)外(wai)道,四(si)禪八定之(zhi)禪,實天淵之(zhi)間(jian)也(ye)(ye)。當(dang)知是禪不依(yi)一(yi)(yi)加經法所(suo)說,不依(yi)一(yi)(yi)切修證所(suo)得,不依(yi)一(yi)(yi)切見(jian)聞(wen)所(suo)解,不依(yi)一(yi)(yi)切門路所(suo)入,所(suo)以乃教外(wai)別傳也(ye)(ye)。84

全真(zhen)道吸(xi)收禪(chan)宗思想的第二個表現(xian)是(shi):模(mo)仿禪(chan)宗的公案(an)形式制造道教公案(an),這(zhe)方面的突出代表是(shi)李道純(chun)及其學派。李道純(chun)吸(xi)收禪(chan)宗公案(an)開悟(wu)法,依據《老子(zi)》制造了許多道教式公案(an)。他還用這(zhe)些公案(an)啟發弟子(zi),開悟(wu)后學。《清庵瑩蟾(chan)子(zi)語錄》載:

師曰:第(di)一章(zhang)末(mo)后句云(yun),玄之(zhi)又玄,眾紗之(zhi)門(men)。切謂三十六部尊經,吾從(cong)此(ci)經出,且(qie)道此(ci)經從(cong)甚處出?離卻父母所生○,道一句來?嘿庵作開經勢,定(ding)庵喝。

這一段師(shi)(shi)指李(li)(li)道(dao)純(chun),嘿庵(an),定庵(an)皆是全真弟了(le)。李(li)(li)道(dao)純(chun)不僅以《老子》為素(su)材(cai)制(zhi)造大批道(dao)教公案,就連教學工(gong)具也仿效禪家使用(yong)拂(fu)子。“師(shi)(shi)舉拂(fu)子示眾云(yun),夫道(dao)體于無(wu)(wu)體,名于無(wu)(wu)名,亦無(wu)(wu)可說,說亦不得(de)。今日(ri)既升座,借這個拂(fu)子代吾說法”。85

李(li)(li)道(dao)純(chun)(chun)在大量制造(zao)道(dao)教公案,啟發(fa)學人證悟金(jin)丹正理的(de)(de)同時,又用(yong)全真(zhen)道(dao)的(de)(de)金(jin)丹修煉(lian)(lian)理論(lun)對禪宗公案做道(dao)教式(shi)的(de)(de)解釋,從(cong)而使(shi)得道(dao)禪融合(he)又出現新的(de)(de)局面(mian)(mian)。這方面(mian)(mian)最為著名的(de)(de)就是李(li)(li)道(dao)純(chun)(chun)用(yong)全真(zhen)內丹修煉(lian)(lian)培養(yang)圣胎來解釋禪宗著名的(de)(de)“寶瓶里面(mian)(mian)養(yang)金(jin)鵝(e)”這一(yi)公案,

寶瓶里面養金(jin)鵝(e)本意是(shi)說,將一只幼鵝(e)放人寶瓶之(zhi)中(zhong)飼養,寶瓶上小下大。小鵝(e)往瓶中(zhong)長大之(zhi)后,由于(yu)身體龐大,無法從入(ru)口(kou)處出來。禪師以此追問參者,不得打破寶瓶,金(jin)鵝(e)從何而出?這(zhe)一公(gong)案(an)明顯是(shi)一個(ge)矛盾。禪宗運(yun)用這(zhe)一公(gong)案(an)目(mu)的在(zai)于(yu)啟(qi)發學人的疑情,使之(zhi)冥思苦想(xiang),最終由疑生悟,了達本心真(zhen)性(xing)。這(zhe)個(ge)公(gong)案(an)同時也是(shi)一個(ge)隱喻,寶瓶喻人之(zhi)身軀(qu)(qu),真(zhen)心真(zhen)性(xing)喻金(jin)鵝(e)。人之(zhi)真(zhen)心真(zhen)性(xing)隱藏于(yu)幻(huan)身肉(rou)軀(qu)(qu)之(zhi)中(zhong)。真(zhen)心真(zhen)性(xing)既離不開幻(huan)身肉(rou)軀(qu)(qu)又不等于(yu)幻(huan)身肉(rou)軀(qu)(qu)。按(an)照禪宗的心性(xing)論(lun)這(zhe)就是(shi)一個(ge)覺(jue)悟問題,只有(you)了證之(zhi)后,才能在(zai)情識我中(zhong)當體顯出真(zhen)我,這(zhe)樣既不打碎寶瓶又能放出金(jin)鵝(e)。但(dan)李道純卻對禪宗這(zhe)則(ze)公(gong)案(an)另(ling)辟新徑,用內丹修(xiu)煉理論(lun)予(yu)以解釋:

問(wen)曰:寶瓶(ping)(ping)里(li)面(mian)(mian)養(yang)(yang)金鵝(e),如何(he)說?曰:寶瓶(ping)(ping)里(li)面(mian)(mian)養(yang)(yang)金鵝(e),水中金也,爐中丹也。養(yang)(yang)金鵝(e)則是養(yang)(yang)圣胎也。圣胎成如瓶(ping)(ping)中鵝(e)子(zi)也.瓶(ping)(ping)破(po)鵝(e)出,世俗(su)之(zhi)(zhi)常(chang)理(li)也;鵝(e)出而瓶(ping)(ping)不破(po),此脫胎之(zhi)(zhi)妙也。故祖(zu)師(shi)云,錦(jin)帳之(zhi)(zhi)中藏玉狗,寶瓶(ping)(ping)里(li)面(mian)(mian)養(yang)(yang)金鵝(e)。86

李道純以圣胎(tai)喻(yu)金鵝(e),以煉氣化(hua)神(shen),陽神(shen)出(chu)(chu)殼喻(yu)金鵝(e)沖(chong)出(chu)(chu)寶瓶,鵝(e)出(chu)(chu)而瓶不(bu)破(po),這樣用全(quan)真內丹修練理論也解決了(le)禪宗這一(yi)悖(bei)論。

李道純在注解《道德經》的著名著作《道德會元》中,除了解釋經文之外,每一段還加上一段長頌,畫龍點睛,點出本章大意,這些頒文都是一些典型的偈頌體。

頌(song)曰:泥牛喘月,木馬嘶風,觀之似有(you)。覓(mi)又無蹤,清庵掛(gua)杖子(zi),畫斷(duan)妙(miao)高峰(第三十(shi)五章頌(song))

這(zhe)個活靶難(nan)模難(nan)畫,八(ba)面(mian)玲瓏,全無縫隙(xi),恍惚(hu)窈冥(ming)中有(you)象,這(zhe)些消(xiao)息共誰論(lun)?(《十四章頌》)

這(zhe)些偈頌,乍然一看,非常類似飽學禪師的大筆,從中根本看不出內丹道教(jiao)的仙(xian)風。

晚期全真道(dao)(dao)吸收(shou)禪(chan)宗的(de)心性思(si)想(xiang)。最直接的(de)表現(xian)就是討論禪(chan)宗的(de)歷史問題。李(li)道(dao)(dao)純在(zai)《中(zhong)和集(ji)》中(zhong)以三(san)(san)教(jiao)(jiao)合一(yi)(yi)為(wei)口號,對(dui)懦佛、道(dao)(dao)三(san)(san)教(jiao)(jiao)的(de)基(ji)本教(jiao)(jiao)義進行(xing)會(hui)通,認為(wei)三(san)(san)教(jiao)(jiao)雖有(you)差異,但在(zai)追(zhui)求解脫這一(yi)(yi)點上(shang)卻(que)殊途同歸(gui)。李(li)道(dao)(dao)純認為(wei)三(san)(san)教(jiao)(jiao)之中(zhong)道(dao)(dao)禪(chan)二家(jia)猶為(wei)一(yi)(yi)致。基(ji)于這種見(jian)解,李(li)道(dao)(dao)純對(dui)禪(chan)宗的(de)明心見(jian)性,世尊拈花,迦葉微(wei)笑等問題進行(xing)公開討論。據《中(zhong)和集(ji)》載:

問:世(shi)尊拈(nian)花(hua)示(shi)眾,獨(du)迦(jia)葉微(wei)笑,世(shi)尊云,吾有正法(fa)眼藏,涅槃(pan)妙心,分付摩訶(he)迦(jia)葉,不如微(wei)笑者何(he)來?曰(yue):世(shi)尊拈(nian)花(hua)示(shi)眾,眾皆不見(jian)佛(fo)心,獨(du)迦(jia)葉見(jian)佛(fo)心之(zhi)妙,所(suo)以微(wei)笑。故

世(shi)尊以心外之妙分什與(yu)迦(jia)葉乜。

又問:達(da)摩西來,不立文字(zi),直(zhi)指人(ren)(ren)心,見(jian)性成佛,如何是見(jian)性?曰:達(da)摩以真空(kong)妙理,直(zhi)指人(ren)(ren)心,見(jian)性者,使(shi)人(ren)(ren)轉物(wu),情(qing)空(kong)自然見(jian)性也(ye),豈在筆舌(she)傳之哉(zai)!

這兩(liang)段引(yin)文(wen)可(ke)以(yi)看出李(li)道(dao)純對禪宗(zong)的這些問題都沒有(you)提(ti)出什么新見解,只是拾(shi)人(ren)牙慧,將禪宗(zong)流(liu)行說法又(you)重述了(le)一遍。

綜上(shang)所述,全真(zhen)心(xin)性理(li)(li)(li)論與理(li)(li)(li)學(xue)心(xin)性論比(bi)較雖然在(zai)內容(rong)上(shang)差異極大,但在(zai)思(si)維(wei)邏輯(ji)和義(yi)理(li)(li)(li)架構方面(mian)卻存在(zai)著驚人的相似(si)之處(chu)。早期(qi)全真(zhen)龍門派、盤山(shan)派和后期(qi)江南全真(zhen)道在(zai)探討內丹(dan)修煉(lian)的心(xin)性問題時也(ye)部分(fen)地(di)包容(rong)了理(li)(li)(li)學(xue)心(xin)性論的內容(rong),真(zhen)正體現(xian)了三教(jiao)合一的立教(jiao)精(jing)神。

與禪(chan)宗心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)論(lun)(lun)相(xiang)比,全真(zhen)(zhen)大師雖(sui)然對禪(chan)師們單(dan)純(chun)以“明心(xin)見性(xing)(xing)(xing)(xing)(xing)(xing)(xing)”為終極了(le)證不滿,希(xi)圖超越單(dan)純(chun)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)體悟的(de)(de)(de)(de)(de)(de)制約,探討性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming)雙修(xiu),形神(shen)懼妙這種(zhong)(zhong)雙元(yuan)交(jiao)合(he)(he)的(de)(de)(de)(de)(de)(de)體征之(zhi)(zhi)(zhi)路(lu),相(xiang)應地(di)在(zai)雙修(xiu)實踐中(zhong)(zhong)(zhong)致力(li)創建性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming),形神(shen),心(xin)氣(qi),虛空等等二元(yuan)對應交(jiao)合(he)(he)的(de)(de)(de)(de)(de)(de)圓(yuan)融心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)理(li)論(lun)(lun)體系。然而,我們必須看到這種(zhong)(zhong)努力(li)在(zai)早(zao)期(qi)全真(zhen)(zhen)道(dao)各(ge)派中(zhong)(zhong)(zhong)并(bing)不很(hen)成功(gong)(gong)(gong)(gong),在(zai)早(zao)期(qi)全真(zhen)(zhen)道(dao)的(de)(de)(de)(de)(de)(de)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)理(li)論(lun)(lun)中(zhong)(zhong)(zhong),性(xing)(xing)(xing)(xing)(xing)(xing)(xing)與命(ming)(ming),心(xin)與氣(qi),神(shen)與形等兩(liang)套概念始終相(xiang)互牽制,顯(xian)得很(hen)不協(xie)調。結(jie)果(guo)往(wang)往(wang)開初是以性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming)妙合(he)(he)立(li)宗,到最后又(you)以性(xing)(xing)(xing)(xing)(xing)(xing)(xing)統命(ming)(ming),甚至(zhi)以性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)(gong)(gong)吞并(bing)命(ming)(ming)功(gong)(gong)(gong)(gong),將(jiang)(jiang)(jiang)命(ming)(ming)之(zhi)(zhi)(zhi)一格虛懸起(qi)來,這樣(yang)(yang)又(you)不知不覺滑到了(le)禪(chan)家的(de)(de)(de)(de)(de)(de)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)路(lu)數之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)。這種(zhong)(zhong)現象直到后期(qi)才有(you)(you)所改善,后期(qi)江南全真(zhen)(zhen)道(dao)經過內丹道(dao)教內部南北二宗的(de)(de)(de)(de)(de)(de)相(xiang)互融合(he)(he),多多少少彌補了(le)早(zao)期(qi)全真(zhen)(zhen)道(dao)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)論(lun)(lun)中(zhong)(zhong)(zhong)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming)妙合(he)(he)的(de)(de)(de)(de)(de)(de)內在(zai)矛盾,其修(xiu)補工作(zuo)概括起(qi)來就是將(jiang)(jiang)(jiang)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)(gong)(gong)煉(lian)心(xin)完全融入命(ming)(ming)功(gong)(gong)(gong)(gong)煉(lian)氣(qi)之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong),這樣(yang)(yang)前此(ci)的(de)(de)(de)(de)(de)(de)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)(gong)(gong)、命(ming)(ming)功(gong)(gong)(gong)(gong)兩(liang)節(jie)事就變(bian)成了(le)命(ming)(ming)功(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)包(bao)容性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)(gong)(gong),性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)(gong)(gong)、命(ming)(ming)功(gong)(gong)(gong)(gong)呈現了(le)有(you)(you)機地(di)結(jie)合(he)(he)趨勢(shi)。這樣(yang)(yang)在(zai)后期(qi)江南全真(zhen)(zhen)道(dao)的(de)(de)(de)(de)(de)(de)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)理(li)論(lun)(lun)之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)通過消(xiao)解單(dan)純(chun)地(di)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)(gong)(gong)鍛煉(lian),將(jiang)(jiang)(jiang)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)(gong)(gong),命(ming)(ming)功(gong)(gong)(gong)(gong)有(you)(you)機結(jie)合(he)(he)起(qi)來這種(zhong)(zhong)方法來克(ke)服早(zao)期(qi)心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)論(lun)(lun)中(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)內在(zai)矛盾,從(cong)而將(jiang)(jiang)(jiang)一套較為成熟的(de)(de)(de)(de)(de)(de)內丹心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)論(lun)(lun)展現于(yu)世,開借此(ci)參與心(xin)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)大討論(lun)(lun)。


本文地址://n85e38t.cn/ddjy_131/1649.html.

聲明: 我(wo)們(men)致力于(yu)(yu)保護(hu)作者版權,注重分享(xiang),被刊(kan)用文章因無法(fa)核(he)實(shi)真實(shi)出處,未能(neng)及時與作者取得聯系(xi),或有版權異議(yi)的,請聯系(xi)管理員(yuan),我(wo)們(men)會立(li)(li)即處理,本站部分文字與圖片(pian)資源來自于(yu)(yu)網絡(luo),轉(zhuan)載是出于(yu)(yu)傳遞更多信息之目的,若有來源標注錯(cuo)誤(wu)或侵犯了您的合法(fa)權益,請立(li)(li)即通知我(wo)們(men)(管理員(yuan)郵箱:),情況屬實(shi),我(wo)們(men)會第一時間予以(yi)刪(shan)除,并同時向您表示(shi)歉意,謝謝!

上一篇(pian):

下一篇:

相關文章