禪淨合一、萬善同歸－永明延壽與宋代以後漢傳佛教的轉型

永明延壽是五代末宋初佛教的集大成者，他以「一心」融通禪教，宣導禪淨一致、萬善同歸，對宋代以後直至當今中國的佛教走向產生了極為深遠的影響。「禪淨合一」將深奧的佛教理論探索轉向了重視念佛、禮佛等實踐的大眾佛教，強調了佛教信仰的儀式組織和修行制度的儀軌化。在西方淨土和唯心淨土這一焦點問題上，延壽認為兩者圓融不二，並無高下之別，只是針對不同人群的應機而已；但同時，他又強調了通常為禪僧所忽視的淨土修行。禪淨合一開創了隋唐之後佛教實修的新時代，這對禪、淨二宗乃至整個佛教歸於「中道」意義非常的重大。「萬善同歸」是對淨土修行的進一步拓展。延壽在秉持「一心」的基礎上將「理善」與「事善」相結合，其中他強調了「持戒」和「佈施」。「萬善」中還包含了大量慈善公益事業，這為個人修習與社會服務的緊密結合奠定了行動基礎，也體現了佛教對世俗社會的進一步融合。在延壽的宣導下，「禪淨雙修」自宋代以來漸漸成為佛教的主流。佛教結社運動也逐步呈現出繁榮局面。民間團體的興起使居士佛教獲得了進一步發展，佛教的重心開始由寺院向民間轉移。這對佛教的發展起到了組織形式上的保證作用，同時也促進了對念佛、懺法等各類行儀的重視，但應避免急功近利的心態。縱觀漢傳佛教的發展歷程，延壽對「禪淨合一」和「萬善同歸」的宣導體現了對「中道」的重新回歸。如何將不落有無、不偏不倚的中正之道落到實處，應當成為佛教在現代轉型中所遵循的內在精神。

關鍵字

禪淨合一；萬善同歸；永明延壽

並列摘要

Yongmingyanshou, a great Buddhist monk at the beginning of Song dynasty, combines Zen with Jiao on the basis of ”mind”. He advocates the consistency of Zen and Pure Land, the myriad goodness. This brings a strong influence on the development of Buddhism after Song dynasty. ”The consistency of Zen and Pure Land” turns the abstruse Buddhist theory to the popular Buddhism which emphasizes praying to Buddha, the ritualization of religion. Yanshou thinks the ”West Pure Land” and ”Pure Land in the mind” can be digested, because they aim to different people, although the former one often be neglected by some Buddhist monks ”The consistency of Zen and Pure Land” started a period of real practice of Buddhism after Tang dynasty, and this is meaningful to Zen, Pure Land and the whole Buddhism returning to the middle way. ”The myriad goodness” extends the practice of Pure Land to a wider realm, in which Yanshou stresses discipline and donation. It is a unity of ”lishan” and ”shishan” on the basis of ”mind” ”The myriad goodness” involves all kinds of benefaction, which establishes the basis of personal practice and social service, promotes the combination of the Buddhism with worldly society. After Song dynasty, ”the practice of Zen and Pure Land” has become a mainstream gradually. More and more civilian Buddhist tong was made. Layman has played very important role from then on, and the focus of Buddhism began to transfer from temple to the civilian. This is helpful to the organization and ritualization of Buddhism, but the attitude of longing for instant benefit should be avoided. At last, I think the key of Buddhist transformation is how to carry out the middle way in modern times.