從文創角度思考小說與真實－略談兩大宗師玄奘和惠能之關係

在中國著名章回小說《西遊記》中，玄奘（唐三藏）修道最終成佛；小說中也可見「明心」、「見性」等禪宗術語，又禪宗六祖惠能於《六祖大師法寶壇經》亦說「一悟即至佛地」本文從文創角度思考，綜合小說與經論所衍生的一些有趣、耐人尋味的問題來探討，即一、玄奘與惠能是否已真實成佛？二、玄奘與惠能同為唐代著名高僧，前者弘揚唯識學，後者則主張「不立文字，教外別傳，直指人心，見性成佛」，大開禪宗法脈。此看似學養風格迥異、主張大相逕庭的兩位宗派祖師之間是否存在著某種關係？本論再從佛法義理角度切入，探索玄奘唯識宗與惠能禪宗之關係。從論著與禪師語錄比對得知唯識宗與禪宗所涉教門雖深淺廣狹不同，但證悟標的同為第八識（即阿賴耶識、如來藏）；就真實人物而言，玄奘之證量應高於惠能，但兩宗派本質上都屬於真實唯識門（兼含虛妄唯識門）。

關鍵字

西遊記；玄奘；惠能

並列摘要

In the famous Chinese traditional novel Journey to the West, the central character Xuanzang (Tang Sanzang) eventually attains Buddhahood through continuous cultivation. Terms such as ＂awakening to the True Mind and seeing Buddha nature＂ familiar from the Chan traditions can also be spotted in the novel. An expression used by Huineng -- ＂One can reach Buddha ground upon enlightenment＂ -- can be found in the Platform Sutra of the Sixth Patriarch of the Chan tradition. From the prospective of cultural innovation, this paper investigates some interesting and thought provoking questions brought forth by combining the experiences described in the novel and teachings from various Buddhist scriptures. The questions are as follows: (1) Did both Xuanzang and Huineng truly become Buddha? (2) Both Xuanzang and Huineng were well-known and eminent monks of the Tang Dynasty. The former promoted the Consciousness-Only theory (Yogācāra Buddhism) while the latter widely advocated the lineage of Chan traditions that propagates ＂a special transmission outside of the doctrine that does not require the establishment and usage of words and letters, but directly guides practitioners to the True Mind and to see Buddha nature in order to achieve Buddhahood.＂ These approaches seem to be drastically different in terms of their peculiar styles and assertions of Buddhist teachings. However, are there any parallels between the views and methods advocated by these two patriarchs? Furthermore, this article uses the principles of the Buddha Dharma to explore the relationship between the Consciousness-Only School headed by Xuanzang and the Chan traditions led by Huineng. By comparing the Buddhist treatises and the recorded sayings (yulu) of Chan masters in the Consciousness-Only School and the Chan traditions respectively, one realizes that even though their methods and processes of teaching are different, their goal of enlightenment is mutual. They both converge towards the realization of the eighth consciousness (also referred to as Alayavijñāna; Tathāgatagarbha). Nevertheless, according to literature, Xuanzang's level of realization is believed to be superior to that of Huineng's and these two traditions both essentially belong to the dharma-gate of Real Consciousness-Only, which encompasses the dharma-gate of False Imagination Mere Consciousness System.