摘要
錢穆學兼四部，歷任燕京、北大、西南聯大等大學教授，著述等身，為當代傑出史學家。1915年起，即接觸、閱讀佛書，尤愛《六祖壇經》。1944年夏，於四川灌縣靈巖山寺細究《指月錄》，遂通禪學。1949年到香港創辦新亞書院，後移居臺北講學，延續中國歷史文化命脈。1968年獲選中央研究院院士。他的禪學著作，具有一定的質與量。其對禪宗的論衡，可歸納為五大點：一、從歷史地位而言，禪宗是「佛教中國化」的中心臺柱；二、從教義改造言，《六祖壇經》乃中國佛教革命之宣言書；三、從經典價值言，《六祖壇經》是國人必讀的「新七經」之一；四、從儒佛會通言，儒家思想與禪宗義理有諸多相近處；五、從儒佛區辨言，理學與禪宗在心性論上可加以判分。這些觀點，對佛學禪理抱持敬意，與過去儒者迥異；視禪宗是「佛教中國化」的柱石，以及從中國人文精神解析《六祖壇經》的創造性等，體現了錢氏「民族文化本位史觀」。
並列摘要
Chien Mu was an outstanding historian in contemporary China. In 1915, he began to read Buddhist scriptures and was particularly fond of the Altar-Sutra. In the summer of 1944, he carefully studied the Book of Moon-directing at Lingyen Mountain Temple in Guan, Sichuan, and thus became proficient in Zen. His Zen writings reflect both quantity and a certain quality. His critique of Zen can be summarized into five major points: First, from a historical perspective, Zen is the central pillar of the "Sinification of Buddhism"; second, from the perspective of doctrinal transformation, the Altar-Sutra is the manifesto of the Chinese Buddhist revolution; third, from the perspective of classical value, the Altar-Sutra is one of the "New Seven Classics" that Chinese people must read; fourth, from the perspective of the connection between Buddhism and Confucianism, Zen philosophy has many similarities with Confucianism; and, fifth, from the perspective of distinguishing Confucianism and Buddhism, Neo-Confucianism and Zen can be distinguished by their views on the Mind Nature Theory. Unlike the views of past Confucian scholars, these views show respect for Buddhist Zen theory. Ultimately, Chien Mu's "national and cultural-oriented view of history" is reflected in his view of Zen as the pillar of the "Sinification of Buddhism" and his creative analysis of the Altar-Sutra in terms of the Chinese humanistic spirit.