風穴延沼法名變遷 與風穴禪宗風思想論析： 以〈風穴七祖千峰白雲禪院記〉為中心的開展=The Changes of the Religious Name of Feng-Xue Yan-Zhao and the Analysis of the Ideology of the Feng-Xue Zen Principle: Starting from the Record of the Seven Zen Master of Feng-Xue in Qianfeng Baixue Zen Temple
1. 作者單位:圓光佛學研究所Yuan Kuang Institute of Buddhist Studies。
關鍵詞
風穴延沼=Feng-Xue Yan-Zhao; 風穴禪= Feng-Xue’s Zen domination; 宗風思想=styles and ethos of Zen; 臨濟宗= the Linji Domination; 風穴七祖千峰白雲禪院記=the Record of the Seven Elders of Feng-Xue in Qianfeng Baixue Zen Temple
With respect to preaching principles of Zen, Feng-Xue Yan-Zhao took his Zen lessons directly from the Linji Zen system and managed to preserve the Zen style in the Linji Domination. Later, the domination was passed down to Zen Master Shi-Shuang Chu-Yuan and further branched into other two dominations called Yangqi and Huanglong. Though during the transitional period of the late Five Kingdoms Period and early Bei-Song Dynasty, the society was undergoing a multitude of vicissitudes and changes, Feng-Xue Yan-Zhao still endeavored to pass down the mantra and style of Zen. It is said in the currently existing inscription called the Record of the Seven Elders of Feng-Xue in Qianfeng Baixue Zen Temple in FengXue Temple in Ruzhou City, Henan Province that “the Zen Master’s religious name is Kuang-Zhou and his secular family name is Liu.”These words were inscribed in the third year of Qianyou (950), when Feng-Xue Yan-Zhao was still referred to by his original religious name Feng-Xue Kuang-Zhou. In the inception of the Bei-Song Dynasty, Feng-Xue Kuang-Zhou altered part of his name “Kuang-Zhou” to “YanZhao.” The alternation was made to avoid using the same word “Kuang” as in the then emperor’s name “Kuang-Yin Zhou.” The name Feng-Xue Yan-Zhao gained popularity among the public and replaced his former name.When Feng-Xue Yan-Zhao made his first acquaintance with Zen Master Nan-Yuan Hui-Yong, he “did not kowtow to him” and said that“only the true master of Zen could determine who is the real host.” The reply revealed his persuasion that only the true practitioner of Zen could live up to the title of “the Zen host.” We can see Feng-Xue Yan-Zhao’s boldness as a Zen practitioner with his somewhat provoking attitude toward Nan-Yuan, Hui-Yong. Feng-Xue Yan-Zhao’s Zen school upheld the ethos of “saving your decree for critical moments,” and from this value derived the preaching goals of “showing no mercy when performing corporal punishment to someone for Zen’s sake; giving in to no master when faced with critical moments” and “comprehending Zen in the right way,” exhibiting the lively and vibrant Zen principle of “expunging all dusts (secular thoughts and ambitions).”
