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念佛與參禪不二之挑戰與發展 ―― 以聖嚴法師的念佛禪七為主=The Challenge and Development for Non-Disparity between Buddha-Name Recitation and Chan Meditation: A case based on Master Sheng Yen’s Teaching |
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| 著者 |
釋果鏡 (著)=Shih, Guo-jing (au.)
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| 掲載誌 |
第四屆近現代漢傳佛教論壇
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| 出版年月日 | 2018.01 |
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| 出版者 | 財團法人聖嚴教育基金會 |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese |
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| 抄録 | 聖嚴法師(1930-2009)在一般人的印象中以「禪師」著稱，然而他早在西元1960 年曾應邀在屏東東山寺主持過彌陀佛七，又從西元1982 年開始，每年在台北農禪寺固定舉行兩次佛七――彌陀佛七、清明報恩佛七，在他有生之年未曾間斷過，更在西元2000年開創出「念佛禪七」的新面向。他分別於西元2000 年及2004 年親自主持了兩次「念佛禪七」，禪七中開示的內容被整理成書《聖嚴法師教淨土法門》，書中介紹了由有相念佛漸至無相念佛的禪法法門。筆者有幸參與了此兩次的「念佛禪七」，又親耳聽聞聖嚴法師本預定再辦第三次，因身體虛弱無法成辦「念佛禪七」。筆者深感婉惜其未能完整地建構念佛禪法的體系，因此大膽地假設揣測，聖嚴法師未完成的念佛禪法教學本懷，嘗試探討分析，企圖能架構出聖嚴法師念佛禪法的完整教學體系。
本論文擬以已經成書的《聖嚴法師教淨土法門》之內文為依據，推測聖嚴法師的念佛禪法，其終極地教學指導必定與「參究念佛」有關。「參究念佛」思想應可溯源於明代，也可推究到元代「念佛不礙參禪，參禪不礙念佛」的不二概念發展而來，再進一步開出「念佛參禪即參究念佛」的風潮，引發明清時期諸師對「參究念佛」的論爭，提出反對與辯護的論點，將中國佛教禪淨之間的發展，推向新的紀元，此種思想與實踐上的發展，也可謂是劃時代的挑戰。而聖嚴法師的念佛禪法的教學，必然是延續明清時期「參究念佛」的系統之下，架構起念佛禪法完整地思想與實踐體系。
For most people, Master Sheng Yen was known as a Chan master. Nonetheless, he had been invited to lead a seven-day Amitabha retreat as early as 1960 at Dongshan Temple in Pingdong. Then two Buddha-name recitation retreats started annually at Nung-Chan Monastery in Taipei, namely a seven-day Amitabha retreat and a Grace-repaying retreat at the Qingming festivals, ever since 1982. Furthermore, in year 2000, he renovated and opened up a new perspective for the Buddha-name recitation retreat. His dharma talks during the two seven-day “Buddha-name recitation” retreats, in years 2000 and 2004, were compiled into the book Master Sheng Yen’s Teaching on the Pure Land Approach, in which he elucidated the process from recitation with object to recitation without object. The author was fortunate enough to attend both retreats mentioned above and also heard in person that Master Sheng Yen was planning the third “seven-day Buddha-name recitation retreat”, which was later canceled due to his health problem. It is such a pity that Master Sheng Yen could not have accomplished a complete Buddha-name recitation teaching system. Therefore, the author took a bold move, trying to conjecture the original intend of Master Sheng Yen’s unfinished teaching system by investigating and analyzing available information, in an attempt to construct the complete pedagogical system on Buddha-name recitation of Master Sheng Yen’s.
This article, based on the published book Master Sheng Yen’s Teaching on the Pure Land Approach, refers that Master Sheng Yen’s teaching on Nianfo-Chan should ultimately related to “investigative Buddha-name recitation” for the pedagogical system. The ideas of “investigative Buddha-name recitation” could be traced back to Ming Dynasty, and could be further connected to the non-duality concept of “Reciting Buddha’s name doesn’t impede Chan practice; Practicing Chan doesn’t impede Buddha-name recitation” back in Yuan Dynasty, which led further to the campaign of “’practicing Chan by reciting Buddha’s name’ is just ‘investigative Buddha-name recitation’” and induced the debates among masters on “investigative Buddha-name recitation” during Ming and Qing Dynasties. These debates, with arguments from opposing and supporting viewpoints, pushed the development between Chan and Pureland schools to a new era. Such development, both ideological and practical, could be considered an epochal challenge. In this case, Master Sheng Yan’s teaching on Nianfo-Chan is certainly continuing on the system of “investigative Buddha-name recitation” since Ming and Qing Dynasties to construct a complete ideological and practical framework for the practice of Chan via reciting Buddha’s name.
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| ヒット数 | 329 |
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| 作成日 | 2020.01.15 |
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| 更新日期 | 2020.01.15 |
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