慧海=Hui-hai; 頓悟=sudden enlightenment; 藉教明宗=the employment of classical doctrines to clarify the sectarian motif; 神會=Shen-hui; 般若性空=emptiness of self-nature in Prajba
摘要
本文由讀慧海《頓悟入道要門論》而引發出對禪宗南宗頓悟法門理解中存在的一些問題的思考. 如禪宗頓悟法 門與經典的關係問題，文章認為在五家禪分門以前，禪宗大師們都是很重視以經典來證頓悟法門的，雖不必說「藉 教悟宗」，但「藉教明宗」是不辯的事實. 又如，自宗密以後，一般都比較注意馬祖道一洪州宗與神會荷澤宗間 的差異，然從慧海的著作中看，兩者有許多相同處，值得進一步研究. 再如，不少禪宗思想研究者，把禪宗南宗 以心性為本體思想詮釋為「真常唯心」說，文章認為，從慧能到神會到道一. 慧海，黃檗希運，乃至五家以後的主要禪宗大師，都是堅持般若性空，中觀八不中道立場的. Based on the reading of Hui-hai's Gateway To The Sudden Enlightenment To Truth, this article considers some issues in the understanding of gateways to sudden enlightenment in the Southern Zen tradition. Regarding the relationship between Zen gateways to sudden enlightenment and the Buddhist classics, the article maintains that before Zen was divided into five sects, the Zen masters relied heavily upon the classics to interpret the ways of sudden enlightenment，and it was a mere fact that the classical doctrines were employed to clarify the sectarian motif，though not to perceive it. Down from Tsung-mi，much attention has been paid to the differences between Hong-zhou Sect led by Ma-zu Dao-yi and He-ze Sect led by Shen-xiu.But according to the writings of Hui-hai，they share more in common than ever acknowledged. Furthermore,many scholars of Zen thought tend to interpret the idea of entity of mind in Southern Zen tradition as a doctrine that mind alone is perpetual reality.But this article suggests, rather，that prominent Zen masters such as Hui-neng，Ma-zu Dao-yi，Hui-hai,Xi-yun of Huang-bo Temple，and those after the five sects, all hold to the position of emptiness of self-nature in Prajba and the middle way of eight negations in the Madhyamika.
