越南阮朝明正禪師思想之研究

佛教傳入越南已達兩千年左右。長期陪伴與同行於國家起伏的歷史，由圓融的思想、慈悲與智慧，佛教思想已成為民眾可靠的精神。佛教本身與諸位高僧對國家的建設、安危也有付出一定的貢獻，因此佛教曾得各代封建政權運用作為治安的政策。越南禪宗曾經在李陳朝（1009-1400）達到鼎盛的時期。李陳朝的禪宗特色是「帝王禪」以及「入世精神」的觀念。竹林禪主張「禪教雙行」、解經、律以及語錄，特別是樹立一個統一和堅固的佛教組織。至鄭阮紛爭時期（1600-1778），南、北河佛教又受漢傳臨濟與曹洞禪的影響而安子竹林禪派再度復興及發展。至阮朝早期（1802-1858），為越南古代發展的頂峰。阮朝早期很重視教育方法，積極推動理論與實際的結合方式使漢語文學迅速發展，已培養出很多博學多才的人士。越南佛教禪學思想從來以般若學與佛性論的融合為發展的主流，可以《法華經》與《心經》為代表性。從17-18世紀起，越南佛教才有了語錄、短文、民間佛學文學作品之類的發展。明正禪師為北越曹洞禪派第37代傳人，繼承越南禪學的思想並受明代交光禪師禪學思想而撰《法華提綱》與《般若直解》的作品。《起信論》與《楞嚴經》是明正禪師禪學思想的理論依據，至於其他經典，如《法華經》、《華嚴經》《心經》等，是用來互相強化思想論證。《般若直解》以《起信論》一心二門的體系為禪理的基礎。《法華提綱》主要的內容為《法華經》與《楞嚴正脈》有共同的宗旨，即是前者要開示悟入「佛知見」，而後者是開示悟入「真心常住」，因此引《楞嚴正脈》的定學融合於《法華經》的架構中，就是重視具體禪修的方法。明正禪師沿著「頓悟漸修」與「開示時，從眼根而開。修入時，從耳根而入」的途徑，而展開自己的禪法。需發信心邁入大乘道，從聞思修入三摩提以破除五蘊，人法二執的對待，一念頓空聞性而入耳根圓通法門。先是自利，後發菩提心利他，才圓滿修道之路線。明正禪師的作品具有教相門（學解）與觀心門（實踐）兩門組成，也就是說開悟之路必須同時具足正確的智慧（教），並透過正確的實修而得到的真理的經驗（觀），將體悟禪境深奧的經驗分享，貢獻給後人。透過此論文，筆者想指出明正禪師的作品對於越南佛教、文化、文學、禪宗思想的演變與發展過程的影響。試圖將中國曹洞宗與越南佛教融合與發展的禪學思想過程，以及中國禪宗和文化找出其中的特色與差別點做為論文研究的亮點，同時也顯出越南北越禪宗的其中一項特色。

關鍵字

明正禪師；般若直解；眼根圓通；法華提綱

並列摘要

Buddhism has been introduced to Vietnam for almost two milleniums. It has witnessed the highs and lows of the country, accompanying Vietnamese people with compassionate ideology, kindness and wisdom, which made Buddhism indispensable in the people’s daily life. The religion itself and its monks also made certain contributions to the country's development and security. Therefore, Buddhism has been used by various generations of feudal regime as a means of public order. Zen in Vietnam reached its peak in Lý and Trần dynasties (1009-1400). During this period, Zen displayed characteristics of “Emperor Zen” and “Entrance to the World.” The Bamboo Forest Zen School (Thiền phái Trúc Lâm) advocates "dual practice of Zen", interpretation of the scriptures, laws, and quotations, especially the establishment of a unified and solid Buddhist organization. During the Trịnh–Nguyễn Civil War (1600-1778), the Buddhism of Bắc Hà and Nam Hà were influenced by Linji and Cao Dong Zen from China, and the Yen Tu Bamboo Forest Zen School (Thiền phái Trúc Lâm Yên Tử) revived and developed again. Until the early Nguyễn Dynasty (1802-1858), it was the pinnacle of ancient Vietnamese development. In the early period of Nguyễn Dynasty, great importance was attached to pedagogical methods, and the combination of theory and practice was actively promoted to rapidly develop Chinese literature, and many talented people were trained. Vietnamese Buddhist Zen thought has always been based on the integration of Prajna and Buddhism, and it can be represented by "Lotus Sutra" and "Heart Sutra". From the 17th and 18th centuries, Vietnamese Buddhism has had developments of quotations, essays, and folk Buddhist literature. Master Minh Chanh was the 37th descendant of the Cao Dong Zen School in North Vietnam. He inherited the ideology of Zen in Vietnam and wrote the works of "Outline of Lotus Sutra" and "Pan Ruo Zhijie" based on the Zen ideology of Master Jiaoguang in Ming Dynasty. "Awakening of Faith in the Mahāyāna" and "Śūraṅgama Sūtra" are the theoretical foundations of Zen Master Minh Chanh. As for other works, such as "Lotus Sutra", "Avataṃsaka Sūtra" and "Heart Sutra", they are used to strengthen the ideological argument. "Pan Ruo Zhijie” is based on the one-hearted and two-door system in "Awakening of Faith in the Mahāyāna". The main content of the "Outline of Lotus Sutra" is that the "Lotus Sutra" and "Śūraṅgama Sūtra Zheng Mai" have the same purpose, that is, the former is to reveal enlightenment into "Buddha knowledge", while the latter is to reveal enlightenment into "true heart and permanent residence.” The stipulations are integrated into the framework of the “Lotus Sutra”, which is a method of emphasizing specific meditation. Along the way of "sudden enlightenment" and “while initiation, from the root of the eye; while practicing, from the root of the ear” one’s own Zen method is developed. Confidence is required to enter the Mahayana, from hearing, thinking and practicing to Samādhi to break down the pañca-skandha, the contradiction between the two methods of human and law, and the idea of whispering and getting to the root of the law. Self-interest first, then Bodhicitta altruism, then the completion of the line of monasticism. The works of Master Minh Chanh are composed of two aspects: teaching (study) and minding (practice), which means that the path of enlightenment must have both correct wisdom (teaching) and truth through correct practice. Experience (view), share the profound experience of realizing Zen realm, and contribute to future generations. In this paper, the author wants to demonstrate the influence of Master Minh Chanh’s work on the evolution and development of Vietnamese Buddhism, culture, literature, and Zen thought. The author also attempts to integrate the Zen thought process of Chinese Cao Dongzong and Vietnamese Buddhism, as well as the characteristics and differences of Chinese Zen and culture, as the highlights of the thesis research, and also shows one of the characteristics of the North Vietnamese Zen.