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論禪宗「悟後起修」的修行理據
On the basis of cultivation in Chan Buddhism'5 ＂cultivation after enlightenment＂
摘要
禪宗在「頓悟」上，階段始終區分為二門，一是「解悟」，一是「證悟」。這兩者的差別非常清楚而關鍵，也涉及禪宗智慧的傳續。「解悟」就是從經典、語官中發現自性。「證悟」就是拋棄語言文字，放下一切妄念直契本心得到開悟。禪宗智慧並無弊病，病在禪學者不識禪宗旨趣，以「解悟」為「證悟」，提出「明心見性之後，一悟永悟，不須再修」等謬論，完全違背禪宗重視「悟後起修」的宗旨與傳統。綜觀本文五項討論主題，可知：一、就「解悟」與「證悟」修證階段不同而言。釋迦牟尼認為見性「解悟」僅是「十住菩薩」，與「證悟」成佛的終極目標尚遠；「解悟」不離分別妄想。而「證悟」成佛在於永斷理障與事障。再者，「解悟」力弱，「證悟」力強，差如天地。以「解悟」為「證悟」者也將產生種種禪病。二、就「解悟」與「證悟」修行次第不同的「十牛圖頌」而言，「十牛圖頌」是宋代廓庵禪師以十幅圖畫，表現禪修者像牧童一樣，把煩惱執著逐一消除，不斷修習彰顯自己般若佛性，發揮濟世妙用的渡化功能。說明見性「解悟」並非終點，要有「悟後起修」馴服煩惱習氣的過程，才可能人牛兩忘，泯除一切分別妄念，生萬法、應萬方利他度他。三、就「解悟」與「證悟」修行次第不同的「破三關」而言，禪宗雖然各家核心宗旨，不外乎「破本參」、「破重關」、「破牢關」的三關，係源出於六祖惠能的「中道」禪慧。「破本參」就是明心見性的開悟，接下來還要淨化無始以來的虛妄習氣以「破重關」，此一工夫要到修悟相應一致，無功可用，就真正「破牢關」。四、就「解悟」與「證悟」修習次第不同的「六即」行位而官，「六即」行位是智者大師依照圓教修行階次，從凡夫到成佛的修證過程開立的六種行位。「名字即」的「解悟」與「究竟即」的「證悟」完全不同。前者是對「理即」的「通達解了」；後者是依於正解以起正行，最終對涅槃極果的「證悟」。這也是禪宗「悟後起修」的重要理據。五、就「解悟」與「證悟」的神通功夫不同而官，禪宗的「證悟」最客觀的標準就是「神通功夫」的出現，「放下」愈多，神通功夫愈高，因此佛典有「三明六通」之說，而佛「徹見」本性，顯現出最高的「三明十通」神威力，說明惟有「悟後起修」，才能「證悟」自性本具的智慧、神通與妙用，成為佛教真正的善知識，紹佛志業。總之，任何一個「明心見性」的禪者，皆應深知「悟後起修」的重要性，依佛典記載的無念、無相、無住的切實修證中，精進持戒、禪定修行，開發自性本具之般若智慧，自然能獲得道種智、一切種智、一切智智，十方三世一切諸法無所不知的「證悟」。
並列摘要
In the realm of ＂insight,＂ Chan Buddhism has always be divided into two levels, the first being ＂release and awareness＂ and the second being ＂enlightenment.＂ The distinctions between these two are very clear and crucial, implicating the continuation of wisdom in Chan Buddhism. ＂Release and awareness＂ means the discovery of one's nature through the classics and language. ＂Enlightenment＂ is the rejection of language and words, putting away all incorrect thought, and penetrating the original mind to achieve enlightenment. There are no faults to the wisdom of Chan Buddhism, but the fault is that people studying Chan do not understand the purpose of Chan Buddhism, proposing fallacious claims such as ＂release and awareness＂ is ＂enlightenment,＂ and incorrect ideas such as ＂after clarification of mind and seeing nature, enlightenment is permanent and require no further cultivation＂; this fully violates the mission and purpose of Chan Buddhism of ＂cultivation after enlightenment.＂ An overview of the five topics of discussion in this paper shows: (1) In terms of the differences in stages of ＂release and awareness＂ and ＂enlightenment＂: the Buddha believes that seeing nature through ＂release and awareness＂ is merely the ＂ten stages of bodhisattva wisdom, ＂ which was still distant from the ultimate objective of ＂enlightenment＂ to become Buddha; ＂release and awareness＂ is not far from distinct incorrect thoughts. But ＂enlightenment＂ to become a Buddha is in the permanent breaking of reason barrier and matter barrier. Further, ＂release and awareness＂ is weak while ＂enlightenment＂ is strong, and their difference is massive. Those who see ＂release and awareness＂ and ＂enlightenment＂ would experience many diseases of Chan. (2) In terms of the ＂Ten Ox Herding Pictures＂ showing the gradations between ＂release and awareness＂ and ＂enlightenment,＂ ＂Ten Ox Herding Pictures＂ were the pictures drawn by Chan master Kuo Yan of the Song Dynasty that expressed how Chan practitioners can dispel their worries and attachments one by one like a cowherd, continuously cultivating to accentuate one's own wisdom in Buddha nature, realizing the wonderful function conveyance for the world. This explains that seeing the nature through ＂release and awareness＂ is not the endpoint, but it is necessary to have ＂cultivation after enlightenment＂ to calm the process of worry and cultivation, so that one can forget the people and the oxen, dispel all distinct incorrect ideas, form ten thousand laws, and respond to all directions to benefit and save others. (3) In terms of the ＂breaking three barriers＂ in the process of 'release and awareness＂ and ＂enlightenment,＂ even though the core tenets of the schools of Chan Buddhism are the three barriers of ＂breaking through the first barrier, ＂breaking through the second barrier, ＂ and ＂breaking through the third barrier,＂ which are from the Chan wisdom of ＂the moderate way＂ of the Sixth Patriarch Huineng. ＂Breaking through the first barrier＂ is the clarification of mind and seeing nature, followed by purification of false understanding and habits from the beginning to ＂break through the second barrier.＂ When this skill is consistent with enlightenment and there is no work to be done, then one can ＂break through the third barrier.＂ (4) In terms of the ＂six identities＂ sequence in the process of cultivation from ＂release and awareness＂ to ＂enlightenment,＂ the ＂six identities＂ refers to the six identities that are expressed from human to Buddha in the course of cultivation, created by wise masters. The ＂release and awareness＂ of the ＂name identity＂ and the ＂enlightenment＂ of ＂ultimate identity＂ are completely different. The former is the ＂full understanding＂ of the ＂reason identity,＂ while the latter is ＂enlightenment＂ of the ultimate extinguishment through correct action from correct solutions. This is also an important theoretical basis of ＂cultivation after enlightenment＂ in Chan Buddhism. (5) In terms of the magical difference between ＂release and awareness＂ and ＂enlightenment,＂ the most objective standard of ＂enlightenment＂ in Chan Buddhism is the appearance of ＂magical skills.＂ The more one ＂puts down,＂ the greater one's magical skills. Therefore, Buddhist classics state the ＂three understandings and six transcendental powers,＂ and Buddha's ＂penetrative gaze＂ to nature demonstrates the highest magical power of ＂three understandings and ten transcendental powers.＂ This shows that only ＂cultivation after enlightenment＂ can achieve ＂enlightenment＂ of wisdom, magic, and wonderful use already in nature, becoming true good knowledge of Buddhism and propagate Buddha work. In sum, any Chan practitioner who ＂clarifies the mind and sees nature＂ should deeply understand the importance of ＂cultivation after enlightenment.＂ Based on the cultivation evidence of no intention, no appearance, and no identity, they should work hard in holding to the dogmas, focus on Chan in cultivation, and develop the Buddha wisdom in their own nature. Naturally, they can achieve seed wisdom of the way, seed knowledge to all things, and wisdom of all wisdom, and all lawful and all-knowing ＂enlightenment＂ of ten directions and three lifetimes.