《般舟三昧經》「除睡眠」之研究

Abstract

《般舟三昧經》（Pratyutpanna Samādhi Sūtra）是初期大乘其中一部重要經典，記載著念十方現在諸佛的方法。依此經修持，能達到「定中見現在諸佛現前」的境界¬——「般舟三昧」（Pratyutpanna Samādhi）。後漢時期，支婁迦讖（Lokakṣema，147-246）將此經帶到中國，並於光和二年（179）譯成漢文。此經多處提到「般舟」行者必須「除睡眠」、「除睡臥」、「?睡臥」、「棄於睡眠」、「不得臥出」，後人普遍將它們解讀為「不睡眠」，因而發展出九十日「不睡眠」的「般舟三昧」修法，一直流傳至今。然而，九十日「不睡眠」可能嗎？儘管覺得不太可能，自古以來卻有不少人實踐之。無論如何，筆者從《般舟三昧經》之異譯本——《賢護分》及Harrison（1998）之英譯本發現，「除睡眠」等詞部分被譯為「除睡蓋」。到底「除睡眠」等詞指的是「不睡眠」、「除睡蓋」或其它意思？這是本文嘗試釐清的問題，分四個階段以探討之。第一、釐清《般舟三昧經》的整體修法，進而釐清「除睡眠」在整體修法之定位。從中發現「般舟三昧」之成就，不在於「不睡眠」，而是必須具足「佛加持力」、「三昧力」、「本功德力」三個因素。在提升「三昧力」的過程中，必須依照一定的次第，即：持戒完具→獨一處止→心念佛→一心念→定中見佛→觀空。第二、本文通過漢、藏、現代譯本《般舟三昧經》之比對研究，并考察「除睡眠」等詞在其它漢譯經論之定義，發現「除睡眠」等詞指的是「除睡眠蓋」，而非「不睡眠」。第三、由於《般舟三昧經》普遍被認為以「頭陀」為行法，本文進而考察「頭陀苦行」對於「睡眠」的立場，發現「頭陀苦行」者並非「不睡眠」，而是不能以「躺臥」的姿勢入眠而已。若有人嘗試完全「不睡眠」，世尊都會勸誡他們：「精進不能過於極端，應保持中道」或「眼以眠為食，汝可就寢」。可見，世尊並不鼓勵弟子完全「不睡眠」。第四、九十日「不睡眠」的「般舟」與「常行三昧」有密切關係，因此本文亦考察智者大師對「睡眠」的觀點。其結果顯示，智者大師并不主張連「中夜」也「不睡眠」，而是從兩個層面對治「睡眠」：（一）正修止觀時，必須「棄除睡眠蓋」，否則無法入定；（二）散心時，必須「調眠」，不能勉強「不睡眠」。可見，九十日完全「不睡眠」的修法並非智者大師的本意。由上述探討可知，《般舟三昧經》之實踐無須拘泥於「不睡眠」的形式，但若要證得「般舟三昧」，「去除睡眠蓋」卻是必要的。

The Pratyutpanna Samādhi Sūtra is one of the early Mahayana sutra, in which stated the contemplation method of all present Buddhas in ten directions. By practicing according to such contemplation method, one can attain “Pratyutpanna Samādhi” and see the Buddhas appear in his Samādhi. During Later Han Dynasty, Lokakṣema (147-246) brought this sutra to China, and translated it in to Chinese in year 179 A.D. In his Chinese translation of Pratyutpanna Samādhi Sūtra, there are quite several of places, Chinese terminology terms “eliminate sleep” (除睡眠, 除睡臥,棄於睡眠, 不得臥出) appear. The Chinese practitioners commonly comprehend such terms as “do not sleep”, even in the “middle night” (2-6am). Consequently, a method which emphasizes on “do not sleep” within 90 days developed in China, and has been widespread until nowadays. However, is it possible without sleeping for 90 days? Although my intuition suggests that it is impossible, there was not a few number of practitioners have put it into practice in the past. Anyway, I found that Harrison (1998) in some places of his English translation of Pratyutpanna Samādhi Sūtra, has translated “除睡眠” etc. as “eliminating sleepiness”. At the same time, I found that “除睡眠” (do not sleep) in Pratyutpanna Samādhi Sūtra are translated as “除睡蓋”（eliminate torpor） in the parallel sutra called Bhadrapāla Sutra (《賢護分》). They suggest that “除睡眠” can represent two meanings, which is “not to sleep” and “eliminate torpor”. Between these two, which is the most proper and fit better to the whole context of Pratyutpanna Samādhi Sūtra? This is the main problem statement of this paper, and I have made a deep study towards this topic by following four steps. First of all, I have clarify the whole framework of practice contained in Pratyutpanna Samādhi Sūtra, and determined the position of “eliminate sleep” (除睡眠) in the whole framework. The result suggests that the practice of “eliminate sleep” (除睡眠) is not the main factor that let a practitioner to attain Pratyutpanna Samādhi, the main factors are: empowerment of the Buddha, the force of Samādhi, and the force of one’s virtues collected in the past. If anyone wish to improve the force of Samādhi, he should practice regarding following steps: “ preserve the śilā → stay in a lonely place → recollect the Buddha → single mindedly recollect the Buddha → see the Buddha(s) → practice the insight of śūnyatā.” Secondly, a comparative study of Chinese, Tibetan and English versions of Pratyutpanna Samādhi Sūtra has been made, and the result suggests that “除睡眠”should take the meaning as “eliminate torpor” rather than “do not sleep”. Thirdly, since there is a common viewpoint stated that Pratyutpanna Samādhi Sūtra is based on tradition of dhūtaguṇa, a deep study has been made regarding this tradition, and it shows that the practitioners of dhūtaguṇa do actually sleep during middle-night, but they sleep in sitting posture, since they are not allowed to lie down. If there was any disciple tried not to sleep for whole day and night, the Lord of Buddha would give such advices to him: “ vigor which is too extreme should be avoid, or discontent and regret will arise, please take the middle-path.” or “ sleeping is the necessary food for our eyes, so you should take some sleep”. From this point, we know that the Buddha does not encourage his disciples to prohibit themselves from sleeping. Fourthly, since the practice of Pratyutpanna Samādhi which emphasizes on “never sleep within 90 days” is closely related to “Chang-Tsing-San-Mei” (常行三昧), therefore a study on the viewpoint of Master Chi-Yi（智顗）in regards of “sleeping” has been carried out. Master Chi-Yi also does not promote the practice of avoiding sleeping totally, but he mentioned that one should “eliminate sloth and torpor” during his meditation period, but other than that, one should “adjust sleep” (調眠), that is, not to take too much or too less sleep. From here we know that, the practice of “never sleep within 90 days” is not the original intention of Master Chi-Yi. In conclusion, one who practice the method taught by Pratyutpanna Samādhi Sūtra is unnecessary to attach to the tradition of “do not sleep”. Anyway, if anyone wish to attain Pratyutpanna Samādhi, he must completely “eliminate sloth and torpor”.