晚明禅林诗禅关系的重构与援儒入禅的诗学转向:以吹万广真为中心

Reconstructing the Relationship between Poetry and Zen and Incorporating Confucianism into Zen in the Late Ming Dynasty:Centering on Chuiwan Guangzhen

吹万广真对明末禅林抄袭模拟之风有着清醒的认知,其诗禅观念立足禅林,提出“诗家法即禅家法”的“以诗喻禅”之说,不但是禅林“借诗解禅”“借诗悟禅”的迭代,也体现了吹万禅师指陈时弊,力图纠正晚明禅林真源渐昧的现状。吹万以“真参”“真悟”为“真诗”,将谢榛“四格”诗法导向了“真参实悟”的参禅之法,融参禅之道于诗学,认为古今之道一以贯之,以禅僧的立场道出了诗家的真髓。在动乱频仍的晚明,吹万禅师以忠孝作佛事,展现了自己的忠义菩提心,将禅林缭绕之佛音与诗韵相结合,援儒入禅,体现了禅门的救世情怀。禅门“诗言志”“和声律入佛音”虽有用世之思,但其道最终导归于禅,诗与非诗在于性觉妙明之“真心”,而非艺苑本身。

Chuiwan Guangzhen had a clear understanding of the imitation and plagiarism in Zen in the late Ming dynasty,and put forward the theory of“using poetry to describe Zen”,that is,“the method of poetry is the method of Zen”.It was not only a development in the theory of Zen poetry,but also reflected his concern about the current situation of Zen.Chuiwan Guangzhen considered“real Zen method”as a“real poetry method”,leading Xie Zhen’s poetry method of“four interpretations”to the method of“real Zen”and incorporating the way of Zen into poetics.He believed that the ancient and modern ways shared one spirit and pointed out the true essence of poetry from the standpoint of a Zen monk.In the late Ming dynasty with frequent upheavals,Chuiwan Guangzhen resorted to loyalty and filial piety in Buddhist rituals and incorporated Confucianism into Zen,reflecting the Buddhist thought of salvation.Although Zen’s“poetry expressing aspirations”and“incorporating poetry into Zen”reflected the thought of salvation,it ended up being Zen.The distinction between poetry and non-poetry lies in Zen,not in art.