永明延壽的心性論

延壽（904～975），俗姓王，錢塘人。嗣法於法眼宗創始人文益的弟子天台德韶（890～971）。延壽先在明州雪竇山傳法，逐漸聞名。宋建隆元年（960）吳越國王錢弘俶請延壽至杭州靈隱山新建的寺院任第一代住持，翌年又請他到錢塘永明大道場擔任第二代住持，門下弟子曾多達二千餘人。一生著作很多，有《宗鏡錄》一百卷、《萬善同歸集》三卷、《唯心訣》一卷、《注心賦》四卷、《觀心玄樞》一卷。在這些著作中，他一方面系統論述以南宗為主體的所謂「以心傳心，不立文字」、「直指人心，見性成佛」的禪宗宗旨，同時又詳細引述其他宗派的心性理論和修行方法，主張將兩者結合，做到禪教會通，理事雙修。延壽的禪法理論標榜「以心為宗」，也就是以心為「尊」、為「體」、為「智」。意為尊奉大乘佛教的佛性學說為標準觀察和評述世界萬物、人類社會以及眾生煩惱生死和解脫問題；以禪宗的心性論為中心，綜合評述大小乘教法和諸宗的教義。延壽認為在隋唐時期成立的佛教宗派中，唯有華嚴的教理與禪宗最為一致。他通過引述華嚴宗的一真（真如之心、法性）法界緣起、理事圓融和「真妄交徹」的理論，來說明佛性是世界的本體，煩惱與菩提、解脫的彼岸與世俗的此岸、眾生與佛是互為容攝，相即不二的。他也通過這種引證來為他的「理事雙修」、禪教會通提供理論根據。既然理、事互相圓融，那麼自悟心性與修持諸種教法也應並行無礙，以「傳心」、「見性」為宗旨的禪宗和其他教門諸宗也應當會通。延壽是最早提出「明心」這個概念的。在他那裡，「明心」與「見性」、「明宗」、「達性」是一個意思，都是體悟自性（佛性、如來藏自性清淨心），認識佛在自心。他認為禪僧不僅應修持「理行」，還應修持種種「事行」，但同時發揮華嚴宗「圓融」頓教思想，認為一旦領悟真如自性，便可當即覺悟解脫，「悟心成祖」、「一念成佛」。然而延壽還著眼於現實性，認為達到解脫還應當修持六度萬行，經歷淺深階位。這是以往禪宗沒有提到的。

關鍵字

永明延壽；心性論；一心；理事；明心見性

並列摘要

Yanshou (904~975) was born into a family of Wang in Qiantang. He inherited the dharma lineage of Tiantai Deshao (890~971), the disciple of Wenyi who was the founder of Fayan Sect. Yanshou first spread dharma at Xuedou Shan, Ming Zhou and gradually became well-known. In 960, Qian Hongchu, the king of Wuyue State, appointed Yanshou to take the first abbocy of the newly-built monastery at Lingyin Shan, Hang zhou. Next year, the king also appointed him as the second abbot of the great monastery at Yongming Qiantang. His disciples once exceeded 2,000. He has written many books including the 100-fascicled Zong Jing Lu, the 3-fascicled Wan Shan Tong Gui Ji, the one-fascicled Wei Xin Jue, the 4-fascicled Zhu Xin Fu, and the one-fascicled Guan Xin Xuan Shu. In these books, on one hand he described systematically the essence of Ch'an Sect, i.e. ＂to transmit mind with mind and not to attach to words,＂＂to point directly at man's mind and to see the mind-nature to become Buddha＂; on the other hand, he took reference from other Buddhist sects to discuss the mind-nature theory and practice techniques in details. He suggested to integrate the two in order to link ch'an and teachings as well as to practise principle and phenomenon at the same time. The theory of Yanshou's ch'an techniques claims ＂to regard mind as the principal,＂ i.e. to consider mind as ＂the superior,＂＂the substance,＂ and ＂the wisdom.＂ In other words, he exalted the Buddha-nature theory of Mahayana Buddhism as the standard to observe and explain everything of the world, the human society, the defilements, the birth-death and liberation problems of sentient beings; he took the mind-nature theory of Ch'an Sect as the center to comment the teachings of Mahayana and Hīnayana Buddhism and the doctrine of different schools. According to Yanshou, among the Buddhist sects established in Sui and Tang Dynasties, only the doctrine of Huayan School accords most with Ch'an Sect. Through the reference to Huayan School's theories of suchness (the tathagata mind, the dharma nature), dependent origination of dharma realm, perfect integration of noumena and phenomena, and ＂the inter-penetration of the true and the delusive,＂ he described that the Buddha nature is the reality of the world; that it is inter-being and inter-penetration between mental defilements and enlightenment, the other shore of liberation and the this shore of mundane, the sentient beings and the Buddha, etc. He also provided the theoretical basis for his ＂mutual practice of noumena and phenomena,＂ and ＂integration of ch'an and doctrine＂ through this kind of inference. Since the noumena and phenomena are perfectly integrated, the self realization of mind-nature and the practice of various teachings should go hand in hand with no obstruction; the Ch'an Sect whose objectives are ＂to transmit the mind＂ and ＂to see the nature＂ should also harmonize with other schools of teachings. Yanshou is the first one to point out the concept of ＂understanding the mind.＂ According to him, ＂understanding the mind＂ means the same as ＂seeing the nature,＂＂understanding the objective,＂ and ＂realizing the nature.＂ They all mean the realization of self nature (Buddha nature, Tathagata-garbha, self-nature pure mind), and the understanding of Buddha's existing in one's mind. He claimed that a ch'an monk should practise not only ＂the noumena deeds＂ but also ＂the phenomena deeds.＂ Meanwhile, he expounded the Huayan School's spontaneous teaching of ＂perfect integration.＂ He claims that once one realizes the Tathagata self-nature, one is enlightened and liberated immediately, i.e. ＂realizing the mind to become Buddha,＂＂becoming Buddha at one thought.＂ However, Yanshou also emphasized the real life and opined that one should practise the six paramitas and the infinite virtues, and experience the different stages of realization. This has never been mentioned by the ch'an masters before him.