The Unifying of Rdzogs Pa Chen Po and Ch'an

西藏大圓滿教義與中國禪法的融合

巴博(A. W. Barber)

《中華佛學學報》 3期 (1990/04) Pp. 299-312

https://doi.org/10.6986/CHBJ.199004.0299

摘要

對早期西藏佛教史而言，西藏本身的傳統記載距離不偏不倚的要求仍然很遠，因為它們未能正確地描繪出佛教是如何傳入這一地區的歷史。至於那些緣於政治、社會因素而衍生出來的講法，其混淆的程度較之上述那些傳統記載，則更難令人置信了。中國禪法被介紹進西藏者有三派，它們是：金和上的禪法、無住禪師的禪法和摩訶衍的禪法。自後，各種不同的中國禪法弘化方式在西藏地區廣泛流行。這可以從西藏最重要的佛教中心—bSam yas寺的第一位土生藏族住持是一位中國禪法的大師這一點看出來。在同一時代，印度的大圓滿教義亦通過維摩密多與毘盧遮那二人而傳入西藏。在教義上，大圓滿跟中國禪法有極多相似的地方。維摩密多所弘揚的大圓滿教義在西藏中部非常流行，而毘盧遮那所宣化的大圓滿教義則流行於中、藏交界的西藏地區。Nyingma派的大師Rong Zam是Atisa時代的人。雖然西藏禪宗曾遭受過法難，但在他住世的兩代之前，逃過法難的禪法已漸跟毘盧遮那氏所傳的大圓滿教義融合了。到了Rong Zam，他本人接受了維摩密多與毘盧遮那兩人所傳的全部大圓滿教義，而且是第一個做到兼通兩家之學的人。由於毘盧遮那所傳的教理系統中本來就早已有了中國禪法的成分。再通過 Rong Zam的融匯貫通，這兩派的大圓滿之學便跟中國禪學融合了。以上所陳，其訊息是早期的西藏大圓滿文獻和各類史書所提供。而西藏編年史之一的「青史」和中國敦煌石室中的文獻，則提供進一步的資料。

並列摘要

The traditional accounts of the early history of Tibetan Buddhism are far from unbiased. They do not portray accurately the history of Buddhism as it first moved into that country. The political/social context was far more complex than traditional accounts would lead one to believe. Ch'an Buddhism was introduced into Tibet in three main currents. These are: from Kim Ho-shang's teachings, from Wu Chu's teachings and from Mo ho yen's teachings. The various forms of Ch'an gained wide popularity. So much so that the first Tibetan born abbot of the most important monastic center, bSam yas, was a Ch'an master. At the same time the rDzogs pa Chen po teachings from India were being introduced by Vimalamitra and Vairocana. Doctrinally there are considerable similarities between these two teachings. The teachings of Vimalamitra became very popular in the central district of Tibet. The teachings of Vairocana became popular in the areas of Tibet near the Chinese border. The rNyingma master Rong Zom lived at the time of Atisa.Two generations before him the Ch'an teachings that survived after the suppression of Ch'an (in Tibet), were unified with the rDzogs pa Chen po teachings of Vairocana. Rong Zom received the entire teachings of both Vimalamitra and Vairocana. He was the first person to do so. After the time of these two masters. Because the Ch'an teachings were already preserved in the system of Vairocana, with Rong Zom the whole of the rDzogs pa Chen po and Tibetan Ch'an were united. This information is well documented in early rDzogs pa Chen po texts and histories. Further references are to be found in The Blue Annals. as well as material from Tun Huang. In the past few years, there has been some attention paid to the topic of rDzogs pa Chen po and its connections with Ch'an.[1] Although the material that has been published has exhibited excellent scholarship, it has not been very extensive. There remains considerable work to be undertaken in developing this area of research. In the following paper, I hope to build on my other published papers on this topic and add to our knowedge in two ways.[2] First, I would like to show how the important figure of Rong Zom played a key role in bringing the two traditions together. Second, 1 would also like to show how Ch'an thought was preserved and incorporated into the structure of Tibetan Buddhism with its strong Indian based gradualistic path approach. It will be shown that Rong Zom was indeed instrumental in the uniting of these traditions and that Ch'an, although having to go underground for a period, emerged at the very pennicle of one school of Tibetan Buddhism.