論曹洞禪對華嚴思想的詮釋及其實踐： 從石頭希遷〈參同契〉到洞山良价〈寶鏡三昧歌〉的發展為考察中心=The Interpretation and Practice of Huayan Thought in Caodong School of Chan Buddhism: focusing on the development between Shitou Xiqian’s “Can Tong Qi” and Dongshan Liangjie’s “Song of the Precious Mirror Samādhi”
In the history of Caodong school（曹洞宗）in Chinese Chan Buddhism, Dongshan Liangjie（洞山良价, 807-869）was the founder who advocated the Five Ranks and wrote the “Song of the Precious Mirror Samādhi”（〈寶鏡三昧歌〉）to elaborate the subtle interaction of relative and absolute in Caodong Chan method. Another remote founder Shitou Xiqian（石頭希遷, 700-790）had taken a distinctive course in the Shitougeneration by absorbing and applying the Huayan thought. The “Song of the Precious Mirror Samādhi”（〈寶鏡三昧歌〉）originated from Shitou Xiqian’s “Can Tong Qi（石頭希遷〈參同契〉）” to expand on the same interaction. In consequence, the teachings of Shitou Xiqian （石頭希遷）passed down to Yaoshan Weiyan（藥山惟儼, 751-834）, Yunyan Tansheng（雲巖曇晟, 782-841）and then to Dongshan Liangjie （洞山良价）who formed a comprehensive expression. In Shitou Xiqian’s “Can Tong Qi”（石頭希遷〈參同契〉）, the statement “All the objects of the senses interact and yet do not. Interacting brings involvement. Otherwise, each keeps its place.” is just like the “simultaneous completion”, “unrestrained dharma in wide and narrow”, “mutual inclusion of the one and many” and “all dharmas being identical to each other” in the “Ten Profound Gates” of Huayan thought, explaining the appearance and nature of all realms interact with involvement and accordance; and how to investigate the illusional quality of the appearance is through meticulous meditation and reflection toward the loop that “all courses turning to the essence”, “interactions turning to the essence” to result in “clear and original mind”. In addition, Dongshan Liangjie’s “Song of the Precious Mirror Samādhi”（洞山良价 〈寶鏡三昧歌〉） continued and expanded the above theory; the statement “Six lines make the double Fire Trigram, demonstrating the interaction of relative and absolute” also explained the close involvement and interaction of Chan thought. Both the “Can Tong Qi”（〈參同契〉）and “Song of the Precious Mirror Samādhi”（〈寶鏡三昧歌〉）elaborate the philosophic feature that the mind is the source to absorb everything, to reveal and conceal all courses, to learn and practice principles and matters, and to interact and loop, between an intention and all existing things. Therefore this article focuses on these two works to explore the interpretation and practice of Huayan thought in this Chan school.
