「獦獠作佛」公案與東山禪法南傳－讀敦煌寫本《六祖壇經》劄記

《六祖壇經》中的「獦獠」一辭，雖歷來解釋甚多，卻始終未有確詁。近來潘重規先生認為「獦」應是「獵」的俗字，獠是夷蠻之人，多以漁獵為生，「獦獠」意為田獵漁捕之獠，已大體接近文獻本義，但仍有一間未達。本文認為「獦獠」仍當讀為「獵獠」，但釋義則應為「獵頭獠人」（獵頭之獠），而非「打獵獠人」。所謂「獵頭」仍指獠人長期存在的一種文化習俗，即獵取人頭以祭祀神靈。大量文獻資料都證明獠人長期存在獵頭風俗。它既來源於發祭或血祭的巫術行為，也與頭顱崇拜的原始文化極端心理有關，並為北方漢族土人所熟知，所以才將這一駭異可怕之習俗單獨拈出，以作獠人之特殊稱謂，並引起了五祖弘忍和尚的注意。從佛教「同體大悲」的立場看，如果說田獵漁捕是極大惡行，那麼獵取人頭則更是大惡之惡，直接關係到有沒有佛性，能不能成佛的問題。弘忍和尚已考慮到這一問題的嚴峻，故有此問：「汝是嶺南人，又是獦獠，若為堪作佛？」而從「無一眾生而不具有如來智慧，但以妄想顛倒執著而不證得」的立場出發（《華嚴經•如來出現品》），六祖惠能大師的回答也完全符合佛說本意，且極有哲理的強制性與普遍性：「人雖有南北，佛性本無南北，獦獠身與和尚不同，佛性有何差別？」儘管是有獵頭習俗、身陷大惡的獠人，其人性仍內具自我淨化、自我超越的應然性與或然性，一旦發心修道，當下一念覺悟，便不排斥其具有可以踏上學佛道路，獲得本然性心性覺醒（明心見性），並最終達致成佛終極目的的存在可能。更為重要的是，弘忍和尚的有意探問，還意味著他已預見到禪門大法將逐漸向南推進，並以庾嶺為中心不斷擴大其傳播範圍的發展趨勢。但是，如果要在嶺南地區推行救度眾生的弘法教化工作，便不能不解決保存獵頭習俗的獠人能否成佛的重大理論問題，並在佛法普遍性與文化具體性二者兼顧的前提下，將理論問題化為實踐層面上的與邊地民眾生活習俗有關的靈活施設行為。所以，正是在這一意義脈絡下，五祖弘忍與六祖惠能的見面及有關獦獠能不能成佛的討論，才顯得極為重要；它不僅是禪宗發展內在理路要求下的關鍵性機鋒問答，而且也是禪法未來走向探問式預測必有的歷史性機緣序幕。後來弘忍和尚「逢懷則止，遇會則藏」，「汝今好去，努力向南」的傳法付囑；惠能大師南遁獵人隊中十餘年，說法時強調「愚人忽然悟解心開，即與智人無別」等等，都是以歷史的方式證明了這一極為對機契理的獦獠作佛公案的重要。

關鍵字

1.弘忍； 2.惠能； 3.獦獠； 4.獵頭習俗； 5.佛性平等； 6.禪法南傳

並列摘要

The word geliao 獦獠 in the Platform Sūtraof the Sixth Patriarch has been explained in many ways throughout history, but there has not yet been a definitive interpretation. Recently, Pan Chonggui 潘重規 has argued that the character ge 獦 is the commoner variation of the character lie 獵 (to hunt) and the character liao 獠 refers tothe ＂barbarian＂ yiliao 夷獠peoples, who earn their livelihood by hunting and fishing. The meaning of geliao would thus be the Liao who hunt and fish. This is very near to the original meaning in the text; however, a fuller explanation is possible. The current paper agrees that geliao 獦獠 should indeed be read as lieliao 獵獠 (the hunting Liao), but adds that it should be interpreted as the ＂head-hunting Liao＂ (lietouliaoren 獵頭獠人). ＂Head-hunting＂ refers to the long-standing cultural custom of the Liao of taking human heads to offer in sacrifice to deities. There is a large amount ofdocumentation proving that this custom of theLiao has existed for a long time. It originates in magical blood-sacrifice behavior, and is related to the extreme psychology in aboriginal culture relating to skull worship. It was also well-known by Han Chinese in northern China, and that is the reason for singling out this gruesome custom, and in dentifying the Liao with a special appellation. It was this custom that also caught fifth Patriarch Hongren's attention. From the Buddhist perspective of ＂universal substance and great compassion,＂(tongti dabei 同體大悲) if hunting and fishing are evil, then the hunting of human heads is the worst of evils, and it relates directly to the problems of whether or not Buddha-nature exists, and whether Buddha hood can be attained. Hongren had already considered the severity of this issue, and that is why he asked: ＂You are a native of Kwangtung, a barbarian (geliao). How can you expect to be a Buddha?＂[1] From the perspective of ＂there is not a single being without tathāgata-wisdom, but it is through false thinking, upside-downness, and attachments that it is not attained,＂ [2] sixth Patriarch Huineng's answer fully complies with the original intention of the Buddha, and it also possesses strong philosophical and universal components: ＂Although there are northern men and southern men, north and south make no difference to their Buddha-nature. A barbarianis different from Your Holiness physically, but there is no difference in our Buddha-nature.＂ Even though they have the custom of head-hunting and are immersed in evil, the humanity within the Liao possesses the necessity and potential for self-purification and for self-transcendence. As soon as they put their mind to cultivating the path, there is enlightenment in that very thought, and the possibility that they can enter the path to Buddhahood is no longer excluded. They gain an awakening of their original nature and mental nature (mingxin jianxing 明心見性), and realize the existence of the possibility of achieving the ultimate goal, the attainment of Buddhahood. What is more important, however, is that Hongren's intentional questioning indicates that he foresaw that Chan teachings were gradually moving south, the trend that, with Guangdong as its center, Chan was continually expanding its sphere of influence. However, if Buddhism were to spread in Lingnan (Guangdong), the important theoretical problem of whether the head-hunting Liao could attain Buddhahood must be resolved. Also, with equal consideration of the themes of Buddhism's universality and cultural specificity, a dimension of practice must be skillfully brought to the theoretical problems associated with the customs and behavior of peoples living in peripheral areas. Therefore, following this line of reasoning, the encounter between the fifth Patriarch, Hongren and the sixth Patriarch, Huineng contains an implicit discussion regarding the problem of whether the geliao can attain Buddhahood,a discussion which becomes very important. It is not only a question and answer gongan of crucial importance with regard to the theoretical requirements within the development of Chan, it is also a significant precursor to Chan's subsequent historical development of the encounter dialogue. Subsequently, Hongren gave his final instructions about transmitting the Dharma, ＂At Huai you stop and at Hui you seclude yourself,＂ and ＂You may start on your journey now. Go as fast as you can towards the South.＂ Huineng evaded the teams of hunters by going south for over ten years. When he preached Buddhism, he emphasized that ＂[T]he ignorant may attain sudden enlightenment, and their mind thereby becomes illuminated. Then they are no longer different from the wise men.＂ This proves in a historical manner the importance of the ＂geliao becoming a Buddha,＂ a gongan which fits the requirements of its circumstances and is consistent with the truth.