僧肇「會萬物以成己者」、「天地同根萬物一體」在禪門的公案傳衍與啟悟

鳩摩羅什與僧肇結束了格義佛教，開啟以中文承載、思考、活用佛法的時代。僧肇將般若「非有非無」、「不出不在」等不落二邊之內涵精確地表達，這正也是禪修悟道的方向；而禪門的隨說隨掃，即文字離文字的機鋒啟悟，即是般若不二的體現，所以《肇論》語句有成為禪門機鋒公案者，讓禪師啟悟，被學人參究。本文將探討僧肇以莊子語句般若化的「會萬物以成己者」、「天地同根，萬物一體」句，在禪門被參究並傳衍為公案的情形與意義。由此舉出4個公案：「石頭看肇論」、「南泉指花」、「法眼悟一切現成」、「晦堂擊香卓狗」，證成僧肇的莊子語句已般若化，顯現禪宗機鋒與般若的相應，更是發掘《肇論》在禪門的傳衍與影響。從這些公案可證明，禪師運用會萬物以成己者等言句，已無莊子痕跡，換的是般若不落二邊，非同非異的實相、解脫境界。而且禪門參究這些公案者，石頭與馬祖座下的宗派皆有。再者，因為僧肇的「會萬物以成己者」等般若內涵之描述，讓禪者契入萬物與我的關係，因而悟道，因而有機會開出觸目是道、即物顯性的修行風格，如石頭寫出〈參同契〉回互不回互的教化、曹洞宗對萬法修行層次的教法。

關鍵字

僧肇；禪宗；石頭希遷；南泉；格義佛教

並列摘要

Kumārajīva and Sengzhao ended the period of Geyi Buddhism, marking the beginning of a new era in which Buddhist teachings would be passed down, reflected upon, and applied using standard Chinese. Sengzhao expressed with great precision the necessity of avoiding the two extreme positions with teachings such as ＂not grasping to being or non-being,＂ a notion directly applicable to meditation practice and realization. Moreover, the Chan principle of ＂sweeping words away as soon as they have been spoken,＂ i.e., the non-reliance on texts for the attainment of awakening, is the embodiment of prajna. Consequently, the Chaolun (＂Sengzhao's Treatise＂) became part of the Chan records of words and deeds (gongan) that would be consulted by later masters. This article will explore Sengzhao's reinterpretation of Zhuangzi's sayings with concepts such as ＂present yourself through all things＂ and ＂The heaven and earth are of the same source and all things are one,＂ exploring how these were developed into gongans. Four gongans are illustrated: ＂Chan Master Stone reads the Chaolun,＂＂Chan Master Nanquan points to a flower,＂＂Chan Master Fayan realizes that everything is naturally self-existent,＂ and ＂Chan master Huitang strikes the table to scare the dog.＂ This paper shows how Zhuangzi's sayings have been reinterpreted in the light of the Buddhist concept of prajna, revealing the relationship between Chan keen words and prajna. The spread and influence of the Chaolun in the Chan School will also be explored.