天台茶禪「茶人」行儀之建構—— 以南嶽慧思禪師《隨自意三昧》為主=The Construction of Tea Practitioner's Etiquette in Tiantai Tea Zen with Zen Master Nanyue Huissu’s Sui-Tzu-I San-Mei as the Main Focus.
本文旨在以南嶽慧思禪師《隨自意三昧》禪修觀行之理論為主，嘗試建構天台茶禪「茶人」行儀。《隨自意三昧》是一部以堅固穩定修學「三昧」為基本的禪觀思想，其修法是於一切時中、一切事上，念起即覺，意起即修；於日常生活中的行、住、坐、眠、食、語中禪定入觀，內觀自性修學之法門。其禪觀思想與《佛說首楞嚴三昧》之「首楞嚴定」有著密切關係。《隨自意三昧》承襲了首楞嚴三昧之「舉足下足，…… 念念常有六波羅蜜」之觀點。以不動威儀普現色身為其基本觀念，並於生活六威儀中修學「六度波羅蜜」，引導學人自利利人。 茶禪行者為什麼行茶中要援引《隨自意三昧》之禪觀修學？因為人的行為主要是由「心」所牽引帶動出來的。因此，「六威儀品」禪觀思想之修習運用於行茶次第中，以「禪定」修學為先。茶人在行茶「前行」中以「坐」威儀、「行」慈悲心、正念「住」於身語意中，援禪入茶展布茶席，以恭敬心禮敬諸佛，心定調息，理相合一，互攝互顯。茶人含融六威儀於行茶之「正行」十一階， 從煮水觀想醍醐甘露那份的清淨與珍惜的初心至分茶時的平等不二心，整個正行行茶行儀在「六度波羅蜜」 中實踐，援禪入茶，以茶入道。茶人「結行」行儀的道心正法，在「六威儀」禪觀修學與「六度」萬行實踐中稱法而行。 天台茶禪「茶人」，透過茶人行茶次第之前行、正行、結行實修《隨自意三昧》之理觀，「理入」成為「茶人」的禮儀規範；並將六度萬行之事修，嚴謹實踐「行入」於行茶間。以禪定為立基，隨順適宜展行布施、持戒、忍辱、精進與般若。「援禪入茶」、「知行合一」，以建構天台茶禪「茶人」內修清淨自性、外修六度萬行的一個全方位修學新方向與定位。 The aim of this article is to explore the theoretical framework of Zen practice in Zen Master Huissu’s Sui-Tzu-I San-Mei and attempt to construct the conduct of a "Tea Person" in Tiantai Tea Zen. Sui-Tzu-I San-Mei emphasizes the cultivation of a firm and stable meditation practice, where mindfulness arises in every moment and activity. This meditation is integrated into daily life activities such as walking, standing, sitting, sleeping, eating, and speaking, fostering introspection and self-cultivation. The concept of mediation practice in Zen Master Huissu's Sui-Tzu-I San-Mei is closely related to the Samadhi of the Mahayana Sutra in the Shurangama Samadhi Sutra. It inherits the perspective of "each step, each moment, constantly practicing the six paramitas" from the Shurangama Samadhi Sutra. By embodying an unwavering demeanor and practicing the six paramitas in daily life, Tea People cultivate themselves for self-benefit and the benefit of others. Why do Tea Zen practitioners incorporate the Zen insights of Sui-Tzu-I San-Mei into their tea-making practice? Because human behavior is primarily driven by the mind. Therefore, the meditation principles of the "Six Dignified Conducts" are applied throughout the tea-making process, prioritizing meditation practice. In the preliminary phase of tea-making, Tea People engage in "Sitting" conduct, imbued with compassion and mindfulness, setting up the tea ceremony with reverence, aligning heart and mind, and demonstrating mutual understanding and respect. Throughout the main phase of tea-making, Tea People integrate the six paramitas into the eleven steps of proper conduct, practicing equality and compassion from the initial intention of purity and appreciation during water boiling to the final act of serving tea. The concluding phase of tea-making reflects the Tea Person's commitment to the principles of Zen meditation and the six paramitas, embodying reverence and virtue. Through the preliminary, main, and concluding phases of tea-making, Tea People adhere to the principles of Sui-Tzu-I San-Mei integrating theory into conduct and practicing the six paramitas rigorously. With meditation as the foundation, they engage in acts of generosity, morality, patience, diligence, and wisdom, constructing a holistic approach to tea practice rooted in inner purity and outward virtue.
