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| Author |
鄧克銘
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.1 |
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| Date | 1987.03 |
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| Pages | 281 - 293 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Keyword | 禪宗=Zen Buddhism=Zazen Buddhism; 大慧宗杲; 話頭禪; 參話頭 |
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| Abstract | 大慧宗杲是中國禪宗史上第一個大力提倡參話頭的人.
大慧觀察北宋末，南宋初之禪風，批評道：「今時學道人，
不問僧俗，皆有二種大病，一種多學言句，於言句中作奇特
想. 一種不能見月亡指，於言句悟入.」另有一種「默照邪
禪」，只教人靜坐稱之為默照而不求妙悟，這類禪師是「教
中謂之謗大般若，斷佛慧命人，千佛出世，不通懺悔」. 大
慧對多學言句和靜坐默照都不表贊同，處處批駁. 大慧認為
參話頭才是最佳參禪途徑，所謂「千疑萬疑，只是一疑. 話
頭上疑破，則千疑萬疑一時破，話頭不破，則且就上面與之
廝崖. 若棄了話頭，卻去別文字上起疑，經教上起疑，古人
公案上起疑，日用塵勞中起疑，皆是邪魔眷屬.」大慧教人
參趙州狗子無佛性之無字話頭，「只這 (無) 字，便是斷
生死路頭底刀子也. 妄念起時，但舉個無字，舉來舉去，驀
地絕消息，便是歸家穩坐處也.」為避免落入默照的窠臼，
和禪宗大量的語言文字海中，參無字話頭給人一個新的方向
，和有效的入道途徑. 若不能參無字話頭，則用力多而易入
歧途，大慧自信其參話頭「得力處乃是省力處，省力處乃得
力處.」後世如參「萬法歸一. 一歸何處」，「念佛是誰」
係由大慧之禪法中發展而成，其方法對中國宋朝以後禪宗之
發展有鉅大之影響.
Ta-hui Tsung-kao was the first Chinese Ch'an
master who emphatically advocated the use of "ts'an
hua-t'ou". Criticizing the Ch'an methods of the late
Northern and early Southern Sung Dynasties, he said:
"Both members of the Sangha and lay people who
nowadays devote themselves to religious practice,
are committing two great errors：firstly，they tend
to study those sayings of others which they regard
as something extraordinary; secondly，unable to
forget the finger and simply look at the moon，they
cannot attain awakening through the sayings of
others."
There was a kind of "perverse silent illumina-
tion Ch'an" where people were only told to sit
calmly without striving for a subtle awakening.
Ta-hui claimed that its proponents were，"according
to the scriptures, slanderers of great prajna. These
people cut down the living wisdom of the Buddhas.
They still could not atone for their misdeeds, even
if a thousand Enlightened Ones would appear in the
world."
Ta-hui did not agree with those who studied the
many sayings of others or practiced silent illumina-
tion Ch'an，and criticized them on every occasion.
Ts'an hua-t'ou was, in his opinion，the best way to
practice Ch'an. "A thousand，nay，a ten thousand
doubts are only one doubt. If this one doubt is
broked by the hua-t'ou，all doubts are broken at the
same time. If the hua-t'ou cannot break it，you have
to go on with it to the very end. In the event that
one discards the hua-t'ou and instead allows doubts
to arise based on other's sayings, scriptures, the
kung-an's of old or everyday vexations, one becomes
a member of Mara's retinue."
Ta-hui instructed his students to practice with
the "wu" (does not have) hua-t'ou of "the dog from
Chao-chou does not have the Buddha-nature." "Only
this one word is the knife with which one's path
through `samsara` can be severed. When confused
thoughts arise，just pay attention to the word:'wu'.
Focus on it in every situation，and all of a sudden
one will find that all distorted input has ceased.
This is the moment to return home and sit unperturb-
ed. "Designed to prevent people from getting lost in
the stagnation of silent illumination or the vast
bulk of Ch'an School Scriptures, the practice of the
"wu" hua-t'ou has opened up a new vista and has
provided people with an effective method which leads
to awakening. If one is unable to use this hua-t'ou,
one can easily proceed into the wrong direction
although one invests enormous energy. Ta-hui was
convinced that it was the aspect of saving energy
which made his practice so powerful，and it was the
moment of gaining momentum in which one's efforts
were not wasted.
Later hua-t'ous like "The ten thousand things
return to one，where does the one return to?" or "
Who is mindful of the Buddha?" derived from Ta-hui's
Ch'an method which exerted tremendous influence on
the post-Sung Ch'an School development in China. |
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| ISSN | 10177132 (P) |
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| Hits | 1475 |
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| Created date | 1998.07.22
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| Modified date | 2017.06.15 |
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