《六祖壇經》般若三昧與《摩訶止觀》 非行非坐三昧在修學思想上的比較研究=Comparative research on practical thought between prajna-samadhi of The Platform Scripture and neither walking nor sitting Samadhi of Mo-ho chih-kuan
Prajna-samadhi is Hui-neng’s most special practical skill in Zen’s The platform scripture. If we want to use some simple words to describe Hei-neng’s thought, his center method to practice, undoubtedly, is refer to “prajna-samadhi” compendiously. However, neither walking nor sitting samadhi belongs to the samadhi of Tiantai school and prajna-samadhi belongs to the samadhi of Zen school, what is the same and difference between these two kinds of samadhis? Is it possible to understand the two samadhis thoroughly? We will research it in this thesis. The reason why Hui-neng can deliver prajna-samadhi is that “generating the mind of no place to dwell on” in Diamond Sutra affected Hui-neng deeply. When we research “generating the mind of no place to dwell on,” it is natural to touch the logical structure of the full text in Diamond Sutra, i.e. the logic of not. Through this logic, we understand prajna-samadhi’s starting point. When researching “Zi-xing” behind prajna-samadhi which supports it, it is natural to clarify what role the term “Zi-xing” in Hui-neng’s thought plays. After analyzing the theory of “Zi-xing,” we understand really how Hui-neng’s mind theorem helps us enlighten in the practice process. Prajna-samadhi is related directly to the essence of Maha-prajnaparamita-sutra, they both admit the importance practicing in the daily life. Daily life in itself is the place where we can practice, it doesn’t need special meditation and walk and we don’t reject meditation and walk at same time. All kinds of actions include meditation and walk, this is the ultimate expression of Mahayana essence transcending traditional meditation and walk. According to Mo-ho chih-kuan, all activities with reality can be divided into wholesome activities, unwholesome activities and activities that do not have any particular moral valence, Chih-i expounded his theory separately from these three aspects because Neither Walking nor Sitting Samadhi doesn’t be limited to any time or space, and can be cultivated by experiencing all activities. The section on cultivation of samadhi by resorting to wholesome activities is that six perfections are no more than how many good works Bodhisattva does, when making six perfections, six perceptions are the part of the internal, six acts are the part of the external, so resorting to wholesome activities deal with twelve forms of activity in total by good of six perfections. When greediness arise from good, we can concretely use “forty-eight propositions” about the four phases of mental activation to solve it. The section on cultivation of samadhi by resorting to unwholesome activities is that Chih-i pointed out some people suffered chaos caused by war or are in officialdom, when they are in the condition of circumstances of personnel matters, evil of greediness, anger
