當代臺灣禪思想的躍越：心源禪師的如來學建構

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Title:	當代臺灣禪思想的躍越：心源禪師的如來學建構
Other Titles:	Ch'an Innovations in Contemporary Taiwan: Master Shin-yan's Construction of Tathagata
Authors:	曾秀枝(釋天宏) Tseng, Hsiu-chih
Contributors:	宗教學研究所陳美華 Meei-hua Chen
Keywords:	禪思想;如來學;生命教育;全人教育;法界座標;真善美;心源禪師 holistic education;Dharmadhatu as the coordinate;truth;life education;Chan thought;study of tathagata;beauty;Master Shin-yuan;virtue
Date:	2005
Issue Date:	2015-08-04 10:39:00 (UTC+8)
Abstract:	佛法從釋迦的「從禪出教」開始，世人依法「藉教悟宗」尋求生命真理，既然佛法由釋尊的覺證而開顯，理當回歸根源，再開顯佛法。本論文即是「從宗看教」的基調，採取生命史個案研究法，依據威廉．詹姆斯個人宗教經驗的心理學素樸描述取向，進行一種實證的、非教條化的、徹底的經驗為表述，探索心源禪師的禪思想及其建構生命本自萬德莊嚴的真善美如來學。資料蒐集除刊物文獻之外，配合協助式自傳、協助式小傳、實物分析、深度訪談、參與觀察法、回顧式參與觀察法等補之不足。並以典籍文獻分析論證其合理性、真實性、客觀性。如來一詞常見於佛典，且是佛教最終極目標，卻不見完整的如來學體系。本論文根據《大正藏》文獻，按印度佛教史脈絡，將「如來」歸納整理成系統化。再跨入中國佛教與禪連結，找出演化如來禪與祖師禪的脈動，並為祖師禪提出一新見解。進而提出，心源禪師承繼祖師禪的「活化」與「教化」特色，對如來新詮釋與建構如來學之關係。　　　真善美如來學，「真」是「」總持法界的生命真理，承接「緣起無我」、「緣起性空」、「祖師禪」，提出「眾生本是佛如來，以眾生成就之」的覺發。「體、相、用」，「心、性」，「心、物」，在生命「」本如的體驗，不一不異，定位清楚。無我、空、佛性、清淨心、如來藏、如來禪、祖師禪……於生命流中，各家各宗從生命觀、宇宙觀、人生觀，賦與名異實同的說詞，貴於自然智的「發現」。「善」是知識真理的全方位教育，相應「如來功德」、「一切種智」、「五明」，匯合「人類文明大全」與世界文明同步，一是圓成如來萬德莊嚴，一是豐富生命內涵，整合學術與平衡人生的通關向度，是現代如來應擁有的，著重在於後得智「知非轉位」的行持。「美」繫之「涅槃之妙」、「華藏世界」，散發生命自身無滯之美妙，及藝術創作之美。如此，於個人生命之中匯整了宗教、學術、人生，成就本自的萬德莊嚴。策略上，除了通過禪堂生活「參禪接心」強化「」的落實之外，並設立人天師範研究院，以「法界座標」、「科際整合」符應現代人需求，在「無為法與有為法」、「宗與教」、「權與實」、「參究與研究」之間，釐出「禪教合一」宗、教兩通的「圓輻射透視法」。目標，顯而易見的是為如來再現作努力；如來學全方位教育涵蓋世、出世間法，調和了個體與群體的相對性，可提供本土的全人教育、生命教育之參考，進而導引世人建立人類文明燈塔。　　　心源禪師的如來學建構可謂人間佛教的再躍越。經由席納爾世俗化定義的檢視，不但無世俗化傾向，且能適應時代之實際需求而利益於人，應是進步化。　　Buddhist teachings start from Sakyamuni’s enlightenment through meditation. Getting enlightenment via teaching has been the practice that sentient beings seek for the truth. Since dharma was revealed by the enlightenment of Buddha, it is necessary to go back to the original sources before developing dharma again. Based on ＂getting enlightenment via teaching,＂ the case study method is applied to explore the history of Master Shin-yuan’s life. According to William James' approach to psychological description of his personal religious experience, a corroborating, non-dogmatism and thorough experience description has been employed to probe into the main thought of Master Shin-yuan's study of Tathagata. Along with the data from publication sources, the data of assisted biography, realia analysis, interview, participant observation, and retrospectively participant observation have been collected. Then, all the data are analyzed to justify their rationality, truth, and objectivity.　　　The word ＂Tathagata＂ not only appears in Buddhist texts very often but is the ultimate goal of all the Buddhists. However, a complete system for Study of Tathagata has not yet been found. According to Taisho Tripitaka and the historical context of Indian Buddhism, description of ＂Tathagata＂ is organized and systematized. Moreover, after examining the connection between Chan and Buddhism of China, the system for the evolution between Tathagata and Bodhidharma Chan is found and then a new aspect of Bodhidharma Chan is offered.　　　Furthermore, Master Shin-yuan, who inherits the characteristics of activating and teaching of Chan masters, gives a new interpretation of Tathagata and constructs his study of Tathagata.Study of Tathagata includes ＂Truth,＂＂Virtue＂ and ＂Beauty.＂ The content of ＂Truth＂ includes ＂egoless because of causal origination,＂＂no existential substance of causal origination＂ and ＂Chan of masters.＂ Based on ＂Truth,＂ Master Shin-yuan emphasizes ＂sentient beings are actually Tathagata and Tathagata is accomplished by sentient beings.＂ That is, there is no difference among mind, Buddha, and sentient beings. After understanding ＂Truth,＂＂Virtue＂ is gained by the absorption of multiple knowledge and followed by modification and refinement of one's own life. With the worldly and unworldly knowledge, life becomes complete. Moreover, based on ＂Truth,＂＂Beauty＂ is achieved because of understanding the beauty of nirvana. From the inside of oneself, the stream runs smoothly without obstructing. From the outside, the beauty of the creation of art is developed. In order to achieve ＂Truth,＂＂Virtue＂ and ＂Beauty＂ two strategies are used. One is to lead a life in meditation halls in order to get enlightenment in meditation and even achieve nirvana. The other is to establish the institute for the education of monks and nuns. According to ＂Dharmadhatu as the coordinate＂ and ＂interdisciplinary integration,＂ three schools are developed: Graduate School of Chan, Graduate School of Education, and Graduate School of Beauty. With all of the above, Master Shin-yuan's study of Tathagata aims to make Tathagata reappear and guide human beings' civilization.　　　Master Shin-yuan's study of Tathagata furthers Humanistic Buddhism. After inspecting Tathagata according to the definition of Shiner's secularization, Tathagata has no tendency toward secularization but adapts to the needs of this era and benefits human beings. Therefore, Master Shin-yuan's study of Tathagata is an excelling of Chan in Contemporary Buddhism in Taiwan.
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