曹洞默照禪質變之關鍵

禪是般若實相的體證之代稱，在般若實相的立場，並無所謂禪的思想流變；因為禪之所以為禪是由於親證了身心實相的存在，體悟了宇宙萬法之本源；禪的般若本質永遠不會改變，它存在於古今中外一切聖賢愚凡之身上，不會受到時空因素的移轉而改變了它本來的風貌。由於禪的無變易性，用來詮釋禪的本質與作為引導學人參禪的公案機鋒，也永遠都是歷久彌新而不會褪色，因為它所表詮的「般若禪」宗旨永遠不會變異。但是在禪宗各門派的流傳過程中，卻會因宗派中歷代諸師個人的參禪能力與智慧差異，而對禪的內涵建立各種不同的思想主張，才有所謂的禪思想之流變發生。曹洞禪是中國禪宗的一個支派，由洞山良价與曹山本寂所開創，初傳數代所說禪法還能維持曹溪禪宗的本旨，但後世曹洞師資卻有些人陷入意識專注心無妄念的定境追求中，以定為禪，追求一念不生的三昧禪悅，誤以為它就是曹洞宗的開基禪法；這個禪法宗旨的演變過程，可以說就是曹洞禪從興起到變質的歷史，但是曹洞禪之真正宗旨仍然是洞山、曹山始弘期的本質，只是曹洞後人無法維持其本質而產生了質變，才會有曹洞宗禪思想的流變現象產生，默照禪的演變即是曹洞禪質變的主要現象。若吾人定義曹洞禪是依洞山良价與曹山本寂的宗旨所建立之禪法，則不能說曹洞禪有所演變；因為若離開了洞山良价與曹山本寂的宗旨就不能再稱為曹洞禪。若把曹洞禪定義為整個曹洞宗歷代所有師資所建立的宗派思想，則曹洞禪就會有演變的現象；但這也只能說是曹洞宗創始人的後繼者其思想主張的演變，而不能說洞山與曹山兩人的禪法有何演變。因此，「曹洞禪的宗旨思想」一語之義涵，必須先界定其立宗者的宗旨內涵，然後才能進一步討論這個宗派在歷代弘傳的整個過程中是否有演變的現象，以及從哪一代開始變質。然不論曹洞宗的歷代師資作何主張、有何思想變異，其全部的思想學說終究離不開般若禪與禪定禪兩大類的宗旨。靜坐默照的行門表相一直是禪宗不可忽視的特色之一，達磨、道信、弘忍諸師都是坐禪名家，只是宏智正覺禪師特別表現出來並推廣它而已。曹洞禪由宗門般若禪轉變為靜坐修定禪，其關鍵乃在於天童宏智正覺弘傳默照禪；雖然宏智禪師的默照禪包含了般若與禪定兩部分，對於禪定內涵的默照禪修法也只是當作入門的方便道而非了義禪法，卻因此使得後世學人對它產生了「以定為禪」的誤解。

關鍵字

禪宗；曹洞宗；曹洞禪；宏智正覺；默照禪

並列摘要

The Prajna nature of Chan is inherently immutable; therefore, there is not any so-called transformation with the thoughts of Chan. Due to the immutable nature of Chan, those ko-ans and wits employed to interpret its nature and instruct the students about Chan are always everlasting, as the main points of ”Prajna Chan” rendered by those ko-ans and wits are changeless. But throughout the circulation of its different sects, the thoughts of Chan would vary due to the differences in the masters' ability and wisdom. The transformation of the thoughts of Chan is a result of these masters' diverse claims about its immanence. Tsao-Tong Chan, founded by Tong-shan Liang-jia and Tsao-shan Ben-ji, is a branch of the Chinese Chan School. The earliest masters still stuck to the themes of Tsao-Tong Chan when they taught the way of Chan. And yet, later on, some masters misunderstood the founding way of Chan of the Tsao-Tong Sect and failed to maintain its nature, which brought about the transformation of the thoughts of Tsao-Tong Chan. If one defines Tsao-Tong Chan as the way of Chan founded according to Tong-shan Liang-jia and Tsao-shan Ben-ji's themes, anything defecting from these themes shouldn't be called Tsao-Tong Chan anymore. And yet if Tsao-Tong Chan is defined as the sect of thought constructed by generations of masters of the Tsao-Tong Sect, it is fair to say that Tsao-Tong Chan has somewhat changed and evolved. But what has transformed is not the thoughts and claims of Tsao-shan and Tong-shan but those of their successors. However, in either case, all the thoughts and doctrines of the Tsao-Tong Sect always revolve around Prajna Chan and Samadhi Chan.