飲水由波：隱伏於紫柏真可禪教觀中的本質主義

Drinking Water from Waves:Essentialism in Zibo Zhenke’s Perspective on the Relationship between Chan and Doctrine

紫柏真可（1543-1604）被後世追為明代萬曆三高僧之一，藉由主張禪與教之間是不可分割的體用關係如水與波般，因此我們無法不透過波去飲水，不能繞過教去契及禪，以在禪門內大力宣揚經教的重要性。本文的主要問題是紫柏採用了何種的詮釋學策略，以合法化其不同於9世紀以來的主流「教外別傳」之禪教觀，以及現代學人如何解釋紫柏為何強調經教。本文將針對該問題的回應分為兩進路：脈絡化進路與文化本質主義進路。脈絡化進路旨在將所解釋的對象予以脈絡化處理而歸因於外在環境的影響，但也帶來了「一切皆為權宜說法」且相反於本質主義傾向的建構論難題。紫柏則與鈴木大拙都採用了同種形式的文化本質主義進路，即訴諸某種無法言說的經驗或精神境界作為本質，如「悟／心／禪本身」。就此而言，儘管Robert H. Sharf認為「宗教經驗修辭」很大程度是「現代」產物，但這兩位禪宗門人在解釋進路上的相似處的背後，仍或多或少地隱伏著某些來自「前現代」的遺贈，如將開悟界定為一種非智識可契及之經驗的知識論立場。最後，本文試圖指出這種本質主義解釋進路，在導向長青主義式（perennialist）的「宗教多元主義」（religious pluralism）的同時，也展現了宗教傳統的同一性意欲，並恰好契合了紫柏思想的存有論基礎，亦即佛性學說。

Zibo Zhenke (紫柏真可, 1543-1604) is regarded as one of the three eminent monks during the Wanli (萬曆) era in the Ming Dynasty. Zibo promoted the importance of doctrine in the Chan community by claiming that the relationship between Chan and doctrine is inseparable like essence and function, like“water and waves.”As one can only“drink water from waves,”one can only attain Chan enlightenment through the doctrine. The main questions addressed in this paper are what hermeneutic strategy Zibo adopted to legitimize his perspective on“Chan and doctrine”which is different from“a separate transmission apart from the doctrine”(教外別傳), the mainstream view of the Chan community since the 9th century, and how modern scholars explain why Zibo emphasized doctrine. I will categorize these responses into two approaches; one being the contextualization approach, and the other being the cultural essentialism approach. The former approach aims to contextualize the object to be explained and attribute it to the influence of the external environment. This way, however, also leads to the problem of constructionism against essentialism. Zibo and D. T. Suzuki adopted the same form of cultural essentialism approach, which appeals to an ineffable and spiritual experience regarded as the essence, such as“enlightenment,”“mind”or“Chan/Zen itself.” In this regard, despite Robert H. Sharf’s view that“the Rhetoric of Religious Experience”is largely a“modern”product, there are still vestiges of the“premodern”behind the similarities of Zibo’s and Suzuki’s approaches, such as the epistemological position that defines enlightenment as an experience that is not accessible to the intellect. Finally, this paper attempts to point out that this essentialist approach, while leading to perennialist“religious pluralism”, also shows the will to identity of religious tradition, which is in accordance with the ontological basis of Zibo’s thought, that is, the doctrine of buddha nature (佛性).