蘇軾涉夢書寫研究

The Study of Su Shi’s Works about Dreams

何海瑄(Hai-Hsuan Ho)

指導教授 ： 黃奕珍

國立臺灣大學/文學院/中國文學研究所/碩士(2017年)

https://doi.org/10.6342/NTU201800019

摘要

本文透過分析蘇軾的涉夢作品，一探蘇軾對於「夢」「覺」二境的思考，以及他的心路歷程與心理狀態。本文第二章發現，蘇軾在貶謫黃州以前即已深刻認識到人生本質的如夢空幻，所以他很快就自覺地發展出「夢覺有別的意識」。透過「化覺為夢」的方法，他建構出一清淨、寧定的「夢」境，以作為安定心靈的境界。相反的，「覺」境則代表充滿雜蕪事物的俗世，是必須遠避的空間。
第三章勾稽蘇軾貶謫黃州的思維變化。貶謫黃州的初期，經過烏臺詩案的挫折，蘇軾心緒低迷脆弱，故其「夢境」不復往日亮麗清明，大多呈現潛意識裡的恐懼與心願的落空；「覺境」則昏昧迷茫，對現實生活的不順充滿怨怒與消極。直到謫黃後期，「異夢」開始出現，「異夢」顯現了蘇軾意識與潛意識在夢中的自我問答，呈現深層內在的溝通與對話，最終促使蘇軾達到內在的安頓，重新返回「覺境」俗世，積極生活，「夢境」意義亦由此獲得重建。
第四章掘發蘇軾元祐還朝後的思維狀態。伴隨元祐更化時期的來臨，蘇軾的官宦生涯來至頂峰，外境的習染與牽絆，使他反而偏誤地緊攫「覺境」，致力於較多現實層面的事務，流露較為俗世取向的一面。直到洛、蜀、朔三黨衝突日益嚴重，蘇軾警覺朝廷不可久留，不斷自請外放，其對於「覺境」的緊攫才終於褪去。但代之而起的卻是對「夢境」的執迷，使我們看見此一時期他仍未能真正達到「不住夢覺」的修行境界。元祐後期之後，蘇軾終於慢慢領悟真正「夢覺合一」之境即在於不另生他境、他想，惟專注於當下生活，知命信命，展現面對生活平和淡然的意態。紹聖時期，在新黨人士的主政下，蘇軾連貶三州，再次面對流放的考驗。雖然蘇軾已較為曠達，透過「仇池之夢」連結獲得雙石的現實經歷，「化夢為實」而建構一個心靈上的精神自由場域，並且建立起一套特殊的心理機制，相信自己是具有特殊稟賦的「奇異之人」，由上天譴落凡間，承受各種苦難，而將流放至惠州視為是上天給予的安排，要使他在葛洪當年的所在地羅浮山實踐年少修道學仙的願望。再謫海南則是更靠近死亡一步，將真正得「歸」其所，回歸仙界。
然而，上述種種其實仍然不脫「心念」的範疇。心念事實上是最難把持的存在，經常隨外緣外境所轉。「仇池之夢」看似在心靈上讓蘇軾獲得精神的終極自由，然而一旦夢醒，便是空無；自詡「仙異之人」其實亦不過是蘇軾自心所造作出來的一種虛無的自我安慰。是以，蘇軾並不可能「真正」「超越」平日心念、思維的起伏，達到究竟無有分判「夢」「覺」的境界。
本文因此一方面釐清了蘇軾如何以「夢」「覺」對舉觀照人生，平衡心境，另一方面亦呈現了蘇軾對於唐代涉夢書寫的繼承與創發。

關鍵字

蘇軾 ； 涉夢作品 ； 夢 ； 覺 ； 思維

並列摘要

Through an analysis of Su Shi’s works about dreams, this thesis aimed to explore Su Shi’s reflections over waking and dream experiences, as well as his experience and psychological state.
This study found that even before being demoted and banished to Huangzhou, Su Shi had already grasped the dreamlike nature of life. Therefore, he quickly realized that the dream dimension has a different consciousness from that of the waking dimension. By turning the waking experience into a dreamlike one, Su Shi created a perfectly calm, clear, and tranquil realm, which seemed to be the perfect place to calm the mind and soothe the spirit. The waking dimension represents earthly life, full of complexity and impurity, a realm he must avoid and keep distance from.
When Su Shi was first banished to Huangzhou because of the Crow Terrace Poetry Trial, he experienced frustration. The whole ordeal made him feel very depressed and weak. His dream dimension was no longer lucid and peaceful, and he was often haunted by fear and disappointments, which reflected his subconsciousness. When awake, he felt at a loss; he was furious but simultaneously had a passive attitude towards the unlucky twist his life had taken. During the last years of his exile in Huangzhou, he started having unusual dreams, which revealed a form of inner communication between his consciousness and subconscious. This eventually caused Su Shi to attain peace and enabled him to go back to earthly life, that is the waking dimension, with renewed energy and vigor. Thereafter, the dream experience acquired a new meaning.
During the period known as the Yuan You Political Transition, Su Shi reached the peak of his career as a government official. However, external influences caused him to hold on to the waking dimension too tightly; consequently, he focused more on pragmatic affairs, thus revealing an increasingly secular approach to life. When the conflict between the three parties Luo, Shu, and Shuo became increasingly critical, Su Shi felt that he could not stay at the imperial court much longer. He repeatedly asked the central government for a posting as a local official elsewhere. At that point, he finally relinquished the waking dimension he had so endeared until then. Consequently, he started to become obsessed with the dream dimension. During this period, Su Shi had not attained the wisdom necessary to detach from both dimensions. After the Yuan You Political Transition, Su Shi gradually comprehended the inseparable unity of the two dimensions; he came to understand that this unity is attainable only by being completely absorbed in the current life, living in it, and knowing one’s destiny and believing in fate, with a calm, detached, and unperturbed attitude towards life and all its vicissitudes. During the Shao Sheng period, with a new party functioning as the government, he was demoted and banished to three other provinces in succession. He again had to endure the hardships and challenges of being sent into exile. At this point, Su Shi was more broadminded. Through his dream of Qiu-Chi, he constructed a space of spiritual freedom and established a set of special psychological mechanisms. He believed himself to be a gifted person sent by Heaven to live among mortal human beings and endure all kinds of suffering. From this perspective, his exile to Huizhou was a part of a bigger plan: he was meant to go to the area of Mt. Luofu, where Ge Hong had once practiced Taoism, to put his young aspiration into practice. Subsequently, when he was banished to Hainan Province, he felt onestep closer to death, which implies becoming closer and ultimately return to the immortal realm.
However, all of these spiritual meanderings did not yet surpass the realm of the “heart.” Indeed, the hardest domain to dominate is the heart itself, which tends to follow external events restlessly. In his dream of Qiu-Chi, Su Shi seems to attain ultimate freedom of the mind; however, once he awakens from the dream, he realizes that it is all void. Every time the poet praises himself as being an immortal celestial being, it turns out to be a mere self-consolation for the emptiness he is surrounded by and the void he feels deep in his heart. Hence, Su Shi’s state of mind could not transcend in a genuine and authentic way, so as to attain a dimension in which the dream and waking dimensions coexist in a pure and inseparable unity.

並列關鍵字

Su Shi ； works about dreams ； dream ； waking ； thinking

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