摘要
宗杲看话禅以参究公案话头为修行方便。一方面 ,这是对文字禅以颂古、评唱为契证之期的反叛 ;另一方面这是继承六祖“无相为体 ,无住为本 ,无念为宗”的修行法门。参究话头的修行方便 ,非为杜绝思量 ,而是悟入一行三昧。疑破话头也不是知见意义上的豁然贯通。这不是会一两则因缘便以为了却大事 ,得断片的思想而逸禅道全体的问题 ,而是就性上说 ,见性成佛。悟后修行是其必然要求。宗杲看话禅是在对正觉默照禅批判的基础上逐渐形成。默照禅主张空心、默昭 ,只管打坐 ,是事莫问。这是牛头法融一系的继续 。
By taking deep in meditation on koan huatou(answer to the koan,公案话头)as the method to practice the Buddhistic way,Zong gao rose against Wenzi Ch'an(文字禅)which regards strict adherence to the classics or quoting the koan as the way to come to enlightenment.He went directly back to Hui neng,the Sixth Patriarch,who propagated the ideas of“absence of thought”and“absence of character”and took the two respectively as foundation and above of all doctrine to practice the way of Buddhism(无念为宗,无相为体,无住? ? Meditating on the koan does not mean to stifle attention(杜绝思量),but to anupravesa I Hsing samādhi(悟入一行三昧) Being suddenly able to comprehend the koan does not mean that a man has acquired complete capabilities and knowledge.What Zong gao tackled here is not something of understanding a piece of koan or two,and neither is it a matter of acquiring some fragmented understanding of the way of Buddhism.He was talking about the human nature to see one's own nature and to continue the very practice even after a man reached the horizon of Enlightenment.The systematic ideas of Zong gao's Kanhua Ch'an were gradually developed in the process of criticising the idea of Mozhao Ch'an whose teaching was taking emptying the mind(空心).Vipassana(默照)as something above of all.Zheng jue(正觉)combined the practice of sitting in meditation with Zhuang zi's “equalling things”(齐物)and“sitting and forgetting everything”(坐忘)and this is an inheritance of Fa rong's who lived in Niutou Mountain,and it differed sharply from Zong gao who inherited Hui neng's Prajnā Ch'an(般若禅)
