從東山法門到惠能禪學的思想演變

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Title:	從東山法門到惠能禪學的思想演變
Other Titles:	The Thought Transformation From Dongshan School to Hui-Neng Chan
Authors:	林佳怡(釋有祥) Lin, Chia-yi
Contributors:	宗教學研究所黃國清 Kuo-ching Huang
Keywords:	惠能禪;東山法門;二入四行;達摩;頓悟法門;守本真心;守一看淨 Eastern Mountain Teachings;Two Entrances and Four Practices;Guarding the original true mind;Bodhidharma;the Teaching of Sudden Awakening;Huineng Chan;Seeing the purification by guarding the One
Date:	2010
Issue Date:	2015-03-12 11:56:26 (UTC+8)
Abstract:	禪典記載菩提達摩以四卷本《楞伽經》授與慧可以印心，乃至三祖僧璨都承其教法，他們肅然靜坐，不公開傳法，不出文記，到了四祖道信始「擇地開居，營宇玄象」，「再敞禪門、宇內流布」。禪，從山林走向人群，禪法從觀心看淨，到守本真心，乃至惠能將成佛的根本回歸到頓見本來清淨自心，禪法實踐不再著重山林坐禪形式，展現其生活實踐的契機。本論文主要探討中國禪宗自初祖菩提達摩到六祖惠能之間的禪法思想演變，尤其將重心置放於禪法形式有較大變遷的道信到惠能時期，了解其間思想的相承與轉化。　　　本論文的主要內容，首先，探討達摩之前印度禪法在中國的發展概況，論說達摩禪法與這些禪法特點的連繫，且發現達摩禪的特色是將般若與佛性整合於其禪法中，眾生普遍具有的真性成為禪觀修行欲豁顯的真理內容。其次，討論達摩趣入真性體證的二入四行方法，分析其思想意涵，及其與《楞伽經》的關涉。再次，討論達摩禪法的一大轉折，即道信與弘忍的東山法門，他們對達摩禪法有所承繼，並進一步將般若思想匯流其中。道信依《文殊般若經》一行三昧強調守一看淨；弘忍結合般若經的空性平等而倡導守本真心。接著一章，研究惠能禪的轉化，分析比較南宗惠能與北宗神秀之禪法思想與修習形式的異同，發現神秀較接近弘忍禪法，以漸修坐禪體悟心性；惠能則在實踐與思想方面均有重大突破，反對坐禪形式，主張頓悟見性。此外，二人的方法容或有頓漸之別，卻非如傳統南宗典籍所化約的水火不容，他們雖取用不同實踐進路，但都朝向禪的體證。綜合本論文的研究，禪宗自達摩到惠能之間，禪法思想與實踐形式雖屢有轉變，但就禪的心性體悟而言，其間應具有內在的連繫。　　According to the Record of the Transmission of the Lamp , Bodhidharma gave the four fascicles of the Lankavatara Sutra to Huike for mind-to-mind transmission, and even the Third Patriarch, Sengcan, also followed the teaching. They meditated in silence, had no records in their teachings, and did not transmit the Dharma in public. Until the Fourth Patriarch, Daoxin began to “establish the Chan monastery, nurtured monastic, and advocated the Chan practice.” Chan changed from only in the mountain to the public. Chan practice starts from contemplating the mind to see purity, to guard the original true mind. And even even Huineng returned the basis of attaining Buddhahood to the sudden realization of the original pure mind. Chan practice does not emphasize the style of meditating in the mountain, but to actualize it in daily life. The purpose of this thesis is to discuss the evolution of Chan philosophy in the initial period of Chan School in China, starting from the First Patriarch, Bodhidharma to the Sixth Patriarch, Huineng. This thesis will focus on the period from Daoxin to Huineng, which the style of Chan has undergone great changes, in order to understand the succession and transformation of its thoughts.　　　The main content in this thesis is, first, discussing the development of Indian Chan in China before Bodhidharma. Discuss about the connections between Chan of Bodhidharma and characteristics of these Chan, and discover the characteristic of Bodhidharma’s Chan is to combine prajna and Buddha nature in the Chan teaching. Furthermore, discuss the philosophy of the Two Entrances and Four Practices of Bodhidharma, and analyze its thought and connection with the Lankavatara Sutra. Moreover, discuss the transition of Bodhidharma’s Chan, which is the Eastern Mountain Teachings (Dongshan Famen 東山法門) of Daoxin and Hongren. Daoxin and Hongren inherited Bodhidharma’s Chan and converged the philosophy of prajna in it. Based on the one-practice Samadhi in the Saptasatika-prajnaparamita-sutra (Wenshu Bore Jing 文殊說般若經), Daoxin emphasized seeing the purification by guarding the One (shouyi kanjing 守一看淨), while Hongren combined the prajna sutras to stress on guarding the original true mind (shouben zhenxin 守本真心). In the following chapter, the changes of Chan of Huineng will be explored by analyzing the similarities and differences between the Chan philosophy and practices of Southern School of Huineng and Northern School of Shenxiu. The result is that Shenxiu was closer to Hongren’s Chan, which is to realize the mind-nature with gradual cultivation in meditation. Meanwhile, Huineng had a great breakthrough in the practice and philosophy of Chan, as he was against the style of sitting meditation, but advocated seeing the nature with sudden enlightenment. Besides that, even though their methods have the difference of gradual and sudden, they were not as incompatible as the traditional texts of Southern School described. Although they practiced in different ways, they all headed to the realization of Chan. To combine the research of this thesis, from Bodhidharma to Huineng, although there were changes in the philosophy and the style of practice in Chan School, in terms of the realization of Chan’s mind-nature, there should have interrelationship within it.
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