棒喝宗風中的經教趨向 ── 清初仁山寂震《金剛三昧經通宗記》初探=A Scripture-based Orientation Consonant with Beating and Shouting of Linji Sect: Preliminary Analysis of Master Jizheng’s Jingang Sanmei Jing Tongzong Ji
This article targets on Master Jizheng’s Jingang Sanmei Jing Tongzong Ji 金剛三昧經通宗記 (hereinafter Tongzong Ji) in Qing dynasty. Through textual and theoretical investigation this paper analyzes the context of Linji Sect from late Ming to early Qing, and identifies Master Jizheng’s thought in Tongzong Ji and his teaching style of meditation. This paper lays focus on three arguments. First of all, it clarifies the main elements of thought in Tongzong Ji, by analyzing its textual structure and referential documents, include characters of dharma in consonance with principles of dharma (Chi. 性相融會), Huayan 華嚴 and emptiness (Skt. Prajñā; Chi. 般 若 ). Secondly, it analyzes Master Jizheng’s teaching of meditation that puts equal emphasis on both scripture-based and beating-and shouting approaches, which derives from the essential core of “sudden teaching” in Chan School, i.e. the teaching of “emptiness’’ and paves a gradual way to enlightenment with respect to Huayan system. Third, it would explain methods applied in Tongzong Ji for emphasizing on both scripturebased and beating-and-shouting approaches in reference to Lanka Sutra 楞伽經 and Dasheng Qixin Lun 大乘起信論 . From practical and training perspective, Master Jizheng signified a bi-approach and three-step mechanism for meditators in accordance with the theory of “∴”, which starts with textbased approach and moves to beating-and-shouting approach and ends up to enlightenment. The paper recognizes Master Jizheng’s teaching of meditation within historical context of Linji Sect in late Ming and early Qing. Master Jizheng’s teaching style is methodologically distinct form stereotypical identification of “solely beating-and-shouting approach” in some Linji tradition. Its essence is the very concept of “emptiness in Zushi Chan 祖師禪 advocated by Hanyue Fazang, the founder of Sanfeng Sect and within systematical interpretations of Sanfeng Sect. His diverse training approach is practically for purpose to guide different students. It is neither a “method-free” approach, nor a rigid “following-through-scripture” instruction. The emptiness-based pluralism of Chan School and the Buddha’s teaching of “no-attachment” and “liberatinginsight” are realized by Master Jizheng through Tongzong Ji
