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Monthly Archives: May 2018
羚羊挂角 香象渡河
今天碰到两个词,不懂,就去查了一查 http://www.chinabaike.com/article/baike/fj/fy/2008/200803301306434.html 【香象渡河】 经上以“三兽渡河”比喻小乘、中乘、大乘这“三乘”证道程度的浅深。《优婆塞戒经·三种菩提品》说:“如恒河水,三兽俱渡:兔、马、香象。兔不至底,浮水而过;马或至底,或不至底;象则尽底。恒河水者,即是十二因缘河也。声闻渡时,犹如彼兔;缘觉渡时,犹如彼马;如来渡时,犹如香象,是故如来得名为佛。”香象渡河谓香象涉水最深,直到河底,比喻佛菩萨证道最深、最彻底。后常用以称美诗文之透彻、精深。如宋·严羽《沧浪诗话·诗评》:“李杜数公,如金鳷擘海,香象渡河,下视郊岛辈,直虫吟草间耳。”亦作“香象绝流”。明·袁宗道《杂说类》:“至若般若缘深,灵根夙植,伽陵破卵,香象绝流。”(李明权) 这篇blog的文本我也喜欢: http://blog.sina.com.cn/s/blog_56062c560100l508.html 全文搬: “M读清·袁枚《随园诗话》看到一句:“严沧浪借禅喻诗,所谓‘羚羊挂角,香象渡河,有神韵可味,无迹象可寻’。”“羚羊挂角,香象渡河”这两个成语M曾多次读到,但是一直不是很明白,困扰了多年。经过一番搜索查询,终于有点明白了。 羚羊挂角:禅宗语。比喻不涉理路、不落言筌的“妙悟”。如《景德传灯录》卷十六载义存禅师示众语谓:“我若东道西道,汝则寻言逐句;我若羚羊挂角,你向什么处扪摸?”又如卷十七载道膺禅师示众语谓:“如好猎狗,只解寻得有踪迹底。忽遇羚羊挂角,莫道迹,气亦不识。”关于羚羊挂角的出典,《埤雅·释兽》说:羚羊夜眠以角悬树,足不着地,不留痕迹,以防敌患。宋严羽《沧浪诗话诗辨》说:“诗者,吟咏情性也。盛唐诸人,惟在兴趣,羚羊挂角,无迹可求。故其妙处,透彻玲珑,不可凑泊。”他还用“空中之音、相中之色、水中之月、镜中之像”来形容这种“言有尽而意无穷”的空灵玄远的诗境。 香象渡河:佛教用语。比喻悟道精深。也形容评论文字精辟透彻。 出处 《优婆塞戒经》卷一:“如恒河水,三兽俱渡,兔、马、香象。兔不至底,浮水而过;马或至底,或不至底;象则尽底。” 示例 亦如~,截流而过,更无疑滞。(宋·释普济《五灯会元》卷三) (注:香象是指发情期之象,gaja-mada之汉译,发情期的象会从太阳穴分泌芳香的粘液,其力量勇猛,为一般象之千倍,以此来比喻行者之勇健。) 香象渡河,步步踏实,所谓彻法源底也。羚羊挂角,无迹可寻,所谓于法自在也。 M很喜欢这两种境界,呵呵。” 羚羊挂角的禅宗辩道的起源,让我觉得还蛮像跟有学术训练功底的人辩论时,碰到新奇的观点,想找对方的理论框架来偷师的感觉。所以,“我若羚羊挂角,你向什么处扪摸” 🙂