共三乘之定慧思想研究 ── 以人間佛教與帕奧禪法為主=Common Principles of Meditation and Wisdom Among the Three Vehicles: Humanistic Buddhism and the Meditation Methods of Pa-Auk Sayadaw
作者：玄奘大學宗教與文化學系助理教授、佛教弘誓學院院長 Author: Assistant Professor, Department of Religion and Culture, Hsuan Chuang University
關鍵詞
人間佛教禪法=Humanistic Buddhism and meditation; 帕奧禪法=Pa-auk meditation; 三類菩提=three kinds of Bodhi; 禪修所緣=objects of contemplation; 大乘三昧=methods of Mahayana samadhi; 法門
During the course of my studies, I was fortunate enough to study meditation under the guidance of the Burmese meditation master Pa-auk Sayadaw. Because I benefited from studying with Master Yinshun early on, receiving inspiration from his vast learning, as well as from the model he set by “teaching students to study in freedom, not forcing them to choose, but encouraging them to choose for themselves,” I did not become like other practitioners who studied Southern Buddhism and who “began as masters but ended up as slaves,” falling into sectarianism, promoting themselves at the expense of others. Apart from seeing the value of promoting Pa-Auk Sayadaw’s meditation methods in the Chinese Buddhist cultural sphere, I also became more certain of the benefits of concentrative power, “through endurance, anything can be accomplished.” Relying on the energy of meditation practice, I was able to strengthen my resolve to fulfill my bodhisattva vows. The first section of this essay outlines the three types of Bodhi of Buddhist cultivation. By consulting the sutras and commentaries, we can demonstrate that the bodhisattva vows and factors of spiritual cultivation are composed of Southern, Northern, Sravaka and Mahayana Buddhist cultivation methods. Following this, I will compare and contrast the particular teachings of the two venerable teachers, Master Yinshun and Master Pa-auk. I will illustrate the similarities and differences in each of these two venerable teacher’s perspectives on samatha and vipasyana by comparing their similar compassion and vows, their emphasis on the Three Learnings, and their common approaches to meditation, which both begin with Mindfulness of the Body. The perspectives these two venerable teachers took on cultivation were not fundamentally or essentially different, but only varied in terms of teaching style or emphasis. In other words, this is not a case of differences in principle regarding the true dharma, but of differences in the capacities of students. In conclusion, although Pa-auk Sayadaw’s meditation methods originated in the cultural region of Southern Buddhism, and so take the path of liberation as essential, they do not completely depart from the methods of Northern Buddhism, but constitute the foundation of meditation and wisdom which is common to all three Vehicles. By relying on these methods, one can further strengthen the foundation of concentration and contemplation. Through this method one can enter the myriad Mahayana samadhis, which greatly benefit others, take Great Compassion as primary, allow entry into the profound Dharma Realm, and produce inconceivable liberation.
