永明延壽的頓悟頓修：唐代禪宗修證論的繼承和轉化

Abstract

In this paper I shed light on how Yongming Yanshou （904―976） himself inherited and built upon Chan Buddhist theories involving the cultivation of enlightenment from the Tang period. In the traditional Buddhist understanding which came from India it was not thought that living beings could attain enlightenment and become buddhas in this present life. In the Chan Buddhism that emerged in the Tang period, however, the position that people are already buddhas in this present moment raised new discussions and ideas about enlightenment and practice. In order to shed light on Yongming Yanshou’s theories of practice and enlightenment, in my opinion it is necessary to analyze the progression of theories of practice and enlightenment from the three essential figures Shenhui, Mazu, and Zongmi and how their thoughts came to Yongming Yanshou. Shenhui (684-758) promoted what is called the “southern sudden, northern gradual” theory- “sudden enlightenment” was promoted by the true dharma heir Huineng, while “gradual enlightenment was promoted by the divergent Northern School of Shenxiu- even though after attaining enlightenment suddenly, gradual practice would be needed later to strengthen wisdom. As Shenhui does not discuss gradual practice very much, it is unclear what position it has in his thought. Mazu (709-788) maintains that the mind of sentient beings is in itself buddha (ji xin shi fo 卽心是佛), and it only remains that one suddenly awaken to this truth. From the position that the mind is already buddha, all practice in order to become a buddha is rejected and after sudden awakening one only has to as it is (ren yun 任運). Zongmi (780-841) criticized Mazu’s sudden awakening as not complete enlightenment and “the sickness of resigning oneself to reality as it is” (ren bing 任病). While on the one hand Zongmi gave a high appraisal to Shenhui, according to him gradual practice would be necessary as afflictions would be left after sudden enlightenment. While Yongshou accepted Zongmi’s “sudden enlightenment with gradual practice” with weak aptitude for cultivating the dharma, but the circumstances for those with the most excellent faculties for cultivating the dharma (shang shang gen 上上根) are attaining enlightenment and completing practice suddenly where he viewed Mazu’s effortlessly resigning oneself to reality (任運) as the actions of a buddha. In short, Yanshou’s theory of attainment and practice led people from the traditional Buddhist view where “it is impossible to become a buddha in this life” to the new view where “one can become a buddha in this life.”