作者單位：國立臺灣師範大學國際華語與文化學系助理教授＝Assistant Professor, Department of Chinese Language and Culture for International Students, National Taiwan Normal University
This paper is an examination of Master Sheng-yen’s Chan, especially his practice of the Lotus Samadhi, in the contexts of the evolution of Chinese meditation practice in general and the specific practices of the Lotus Samadhi. This focus is based on the following questions. First, Master Sheng-yen received transmission from both the Linji and the Caodong Chan school lineages, yet the sūtra related to Chan school has been in general either the Lankavatara Sūtra or the Diamond Sūtra. For example, the development of the Ch’an tradition before the eighth-century China was depicted by Master Yinshun as a transition of ch’an practices with the Lankavatara Sūtra expounded by Bodhidharma as its center to practices with the Diamond Sūtra exalted by the sixth patriarch Hui-neng as its focus. However, a careful analysis shows the special role of the Lotus Sūtra in Master Sheng-yen’s meditation system as well as his “pure land in human realm” movement. The Lotus Sūtra is not only the sūtra that he practiced during his retreat, but also was quoted very often when he was expounding both mozhao and huatou chan practice. Furthermore, the term “Dharma Drum” in the name of the Dharma Drum Mountain is derived from the Lotus Sūtra but not the Dimond Sūtra. Finally, a Lotus bell was also cast as the religious symbol of the Dharma Drum Mountain. What are some of the earlier sources or inspirations for Master Sheng-yen’s Lotus meditation practice? How does he sees the relationship between the Lotus Sūtra and meditation? In this paper, I will analyze Master Sheng-yen’s biographies and his writings to clarify the Louts Sūtra meditation in his meditation system. A historical survey of the practices of the Lotus Samadhi will also be made.
