葛藤语与荆棘岭——小议全真教观念对《西游记》文本的影响

Geteng Discourse and Jingji Mountain Ridge——Influence of Quanzhen Buddhist Concept on the text of Journey to the West

明盛于斯评《西游记》之《清风岭唐僧遇怪,木棉庵三藏谈诗》,认为其为后人伪笔,理由为文字不"关合性命真宗",而这与百回本《西游记》第六十四回的文本现实殊不一致。后者存有唐僧与拂云叟相论的"性命真宗"语。不过,这段宗教文字并非与叙事天然一体,似为某一改写者为了宣道目的"加塞"进去,且主体部分都是来自署名冯尊师所撰的《升堂文》,属于典型的全真教影响之留痕。而本回故事中的意象如"荆棘""葛藤""薜萝""萝蓏"等,与"加塞"的宗教文字特别是"葛藤谜语"一词,存在着依托和映射的关系,荆棘岭这一地名和相关景观的写作设定,亦立基于此。故结合盛于斯之言,可以推测他幼年所阅读的三藏谈诗,可能仅是叙述一个"草木之灵""雅会一宵"的韵事,及至世德堂以还之百回本《西游记》,则在此文本的基础上,又增加了一个全真化的有限改写环节。但这种改写受制于成熟的故事文本和人物形象塑造,对小说的文学性影响非常有限。

Scholar Sheng Yusi of the Ming dynasty made a commentary the chapter "Master Tang Monk Encounter A Monster at Qingfeng Ridge, and the Monk Is Talking about Poetry in Mumian Nunnery" in Journey?to?the?West. But the commentary is thought to be written by his descendants because it is not texturally identical with Chapter 64 in Journey to the West, the latter of which contains the dialogue on life purpose between Tang Monk and Fuyunsou, an old man transformed from a bamboo tree. However,this is not an integral part of narration, and it seems that it is added to the story by a rewriter for the purpose of advocating the religion. The main part are all from Shengtangwen written by Feng Zunshi, an evidence of typical Quanzhen Buddhist influence. The images like thorns, kudzu, caraway, as well as the religious words of Geteng discourse, are complimentary to each other in the specific places like Jingji Ridge. From what Sheng Yusi said, it can be assumed that Tang Monk’s talk about poetry Sheng Yusi read in his early days might be a narration of the spirit of vegetation and a night’s meeting. Shidetang version of Journey to the West has 100 chapters, adding a limited modification with Quanzhen Buddhism. But the modification has less literary influence since the text and figures in the story are rather fixed.