非行非坐三昧之修學：以《摩訶止觀》、《覺意三昧》、《非行非坐三昧》為文獻依據=Cultivating the Samadhi Thorough Neither Walking Nor Sitting: According to the Texts of Mo-ho Chih-kuan, Chueh-i San-mei and Sui-tzu-i San-mei
Mo-ho chih-kuan is used as the major reference in this thesis, Chueh-i San-mei and Sui-tzu-i San-mei are used as the secondary references, because the connection of the three texts is from Mo-ho chih-kuan. It is the work of Chih-i (538—597) in late period, the very perfect state of his thought had been achieved, so we can see the source and development of Chih-i’s thought thorough his early work Chueh-i San-mei; Sui-tzu-i San-mei is earlier than Chueh-i San-mei, we can see how Hui-ssu (515-577) passed his thought on Chih-i and see how much it changed. “Neither Walking nor Sitting Samudhi,” applied to walking, sitting and everything, is a noun created by the master Chih-i himself. After Chih-i finished explaining three kinds of samadhi forward in order to make for “four negative propositions” used usually in Buddhist doctrine, so he mentioned the samadhi in passing. Chih-i used ch’ing Kuan-yin repentance as basis of the theory about Neither Walking nor Sitting Samadhi according to the examples earlier, i.e. three kinds of samadhi forward, perhaps he showed responsibility for the theory created by himself. 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 and ignorance must be very flourishing. If we didn’t permit them to cultivate samadhi in evil, we would see them helplessly sinking into suffering sea of birth and death. Chih-i didn’t exhort general public to practice because of human heart
