苏轼庐山之行及其“不悟”  

SU Shi's Journey to Mount Lu and His“Non-Enlightenment”

作　　者：伍晓蔓[1] WU Xiaoman

机构地区：[1]四川大学文学与新闻学院,成都610064

出　　处：《华南师范大学学报(社会科学版)》2025年第1期78-89,206,共13页Journal of South China Normal University:Social Science Edition

摘　　要：元丰七年的庐山之游,是苏轼生命中难得的放空之旅。他带着要识庐山真面目的意图而来,做好止观的心理准备,却被沿途的风景搅动了诗兴。他的《赠东林总老》诗是对“无情说法”公案的回应,也是交给东林常总的参禅答卷。该诗当时未得到常总禅师的印可;到了南宋,因其体现了诗人对好山好水的拣择,有悖佛教“色空不二”之旨,受到禅林的批评。在《题西林壁》中,苏轼承认自己“不识庐山真面目”,全情投入了“此山”代表的生活世界。这是佛禅意义上的“不悟”,却是诗人的自我觉知、自我确认。《题西林壁》而非《赠东林总老》才是苏轼“本来面目”的真正答卷。这次庐山之行,苏轼没有“悟”禅,却“悟”了自己的真面目。审美而非禅悟,才是苏轼的道路。SU Shi's journey to Mount Lu in the seventh year of the Yuanfeng era was a rare moment of mental release in his life.He came with the intention of recognizing the true face of Mount Lu,prepared for the contemplative observation,but was stirred by the scenery along the way into poetic inspiration.His poem“Presented to the Zen Master of Donglin Changzong”was a response to the“Heartless Teaching”koan and also a Zen answer to Zen Master of Changzong.At that time,the poem did not re⁃ceive the approval of Zen Master Changzong.In the Southern Song Dynasty,it was criticized by the Zen community because it re⁃flected the poets selection of beautiful scenery,which contradicts the Buddhist principle of non-duality between form and empti⁃ness.In“Inscribed on the Wall of West Forest Temple,”SU Shi admits that he“does not recognize the true face of Mount Lu,”fully immersing himself in the world of life represented by“this mountain.”This is a“non-enlightenment”in the Buddhist Zen sense,but it is also the poets self-awareness and self-affirmation.“Inscribed on the Wall of West Forest Temple”rather than“Presented to the Zen Master of Donglin Changzong”is the true answer to SU Shi's“original face.”On this journey to Mount Lu,Su Shi did not“enlighten”to Zen,but“enlightened”to his own true face.Aesthetics rather than Zen enlightenment is the path of SU Shi.

关 键 词：苏轼 庐山 东林常总 无情说法 本来面目 

分 类 号：I207.62[文学—中国文学]