法眼文益的禪教思想

法眼宗是禪宗最晚成立的宗派，它的成立回應了禪宗所面臨的新挑戰。禪宗在五代漸成為佛教的主流，但也更加世俗化。法眼文益的師承中，玄沙師備行「頭陀行」重視清修，他並且是位「抱本參禪」的典範，玄沙師備的禪法和臨濟系的禪法，有相當的不同。法眼文益由羅漢桂琛處，掌握到玄沙師備禪法的特色，並建立新的典範。《宗門十規論》最能彰顯法眼文益禪法中，對時代的反思。其「禪教合一」思想，明白地說：「苟未經教論難破識情」到頭來仍要「枉入輪迴」。《宗門十規論》的論述形式，頗能反映「般若」的反思，《十規論》其實是十篇反思的文章，其中每一論均先提出禪宗的宗旨，然後分析當時禪宗的時弊。文益認為禪宗發展出的不同「宗風」各有其長處，各「宗」間的差異，並不礙於同屬禪宗血脈的事實。法眼文益用「學般若人」來稱呼參學者，是值得注意的用例，而《宗門十規論》的著述體例，也參考了華嚴宗的用例。

關鍵字

法眼文益；玄沙師備；《宗門十規論》；禪教合一

並列摘要

Fayan School is the latest Zen school that emerged in response to the new challenges facing Zen Buddhism. In Buddhism and became gradually secularized at the same time. Among the lineage masters of th Fayan Wenyi, Xuansha Shibei(玄沙師備) put great emphasis on ascetic dhuta practices (頭陀行) and celibacy(清修), and was a prime example of ＂meditation with Dharma texts in embrace＂ (抱本參禪). There are considerable differences between his Zen methods and those of the Rinzai school. Fayan Wenyi inherited Xuansha's unique Zen lineage through the Guichen (桂琛), and established a new model on this basis. Among the Zen treatises of Fayan Wenyi, the Zongmen Shugui Lun(《宗門十規論》) probably provides the best reflections on the spirit of the times. Its ＂union of Zen and Doctrine＂ concept makes it clear: ＂If one has not studied the doctrine and commentaries, it will be difficult to see through the emotions,＂ and when the time comes, one will still have to ＂fall into the cycle of birth and death.＂ The arguments contained in the ten chapters of Zongmen Shigui Lun can well reflect a critique of prajña. Each of the chapters begin with the primary objective of the Zen school and then goes on to analyze the failings of the contemporary Zen schools. The treatise puts forth the view that the different styles of the various Zen schools have their own merits, and do not negate the reality that they all belong to the Zen lineage. The treatise's use of the term ＂Prajprajña Student＂ (學般若人) to describe practitioners is especially noteworthy. In its usage, the treatise also takes references from the Huayan school.