定慧不二= Samadhi and Prajna are Non-duality; 邪見=Distorted Samadhi; 邪定=Distorted Prajna; 漸定=Gradual Samadhi; 漸慧=Gradual Prajna
摘要
《壇經》中惠能所主張的定慧二學，是體用不二的關係，這也是南宗禪一貫的宗旨。惠能根據這一原則，對斷滅見邪定邪慧進行了否定性批判，對北宗禪漸定漸慧進行了引導性批判。斷滅見邪定邪慧、北宗禪漸定漸慧都以自他、能所等二法爲特質。在佛教的發展中，南宗禪與北宗禪是漸修與頓悟相融的一個整體而不可或缺，歸根結底則是漸定漸慧與定慧不二之間彼此不可或缺。 In Tan Sutra,the relationship between Samadhi and Prajna that Hui Neng advocated is that essence and function are non-duality,which is always the purpose of Southern Zen Sect.According to this principle,Huineng carried on the negative critique to the annihilated view and distorted Samadhi and distorted Prajna.He also carried on the guided critique to gradual Samadhi and gradual Prajna of Northern Zen Sect In the development of Buddhism,Southern Zen Sect and Northern Zen Sect are the relationship that gradual practice and sudden enlightenment are integrated into a whole and are indispensable.In the final analysis,they are the relationship that gradual Samadhi and gradual Prajna and Samadhi and Prajna are non-duality.They are indispensable to each other.
