越南陳仁宗禪法的傳承與轉型—兼論當代竹林禪派的構成與實踐

陳朝第三代皇帝陳仁宗 (1258-1308) 創立竹林禪派，成為始祖。竹林成為獨尊的禪派，仁宗思想亦成為具有越南民族性的禪學思想。仁宗禪法融通了外地禪和越南禪，具體是二世紀南印度大乘禪般若系、中國六世紀毗尼多流支派、九世紀無言通派、十一世紀草堂派和越南李陳朝安子山禪系此三大因素，使三者凝聚成十三世紀竹林禪派。就宗派與教下而言，仁宗禪法與臨濟宗、文字禪、法相宗、法性華嚴禪、淨土宗等相通。就禪宗哲學而論，其離不開祖師禪、「即心即佛」、「色空不二」、「無心是道」等範疇。然而，仁宗禪法基於外傳禪的基礎上，結合民族要素來表禪，拓展至平民的大範圍，形成極具入世性和民族性的禪法。竹林禪存在的根本目標與朝廷政治目標甚差，由此關鍵的緣故而起，竹林禪自三祖玄光後至陳朝末代，出身於皇朝的禪學快速離開朝廷的小範圍，將政治舞台讓給了儒教者，便自在滲入民眾生活，引發其在越南佛教史上的民間性傳承和轉型。十七世紀起，竹林禪因明珠香海、慧燈真源、吳時任海涼等人而被復興。民族要素復次重燃於香海和真源的喃字禪法，至於以儒顯佛的海涼禪法，皆激發禪學朝向淨土化傾向。此三者之相遇，塑造了竹林禪的新面貌與新生命，奠定了其於近現代時期的劇烈發展。當代的竹林禪，由清慈、一行等人在越南和國外的弘揚，將竹林禪重新溶入國際禪法，卻仍保持原來的民族性及入世性的根本，欣然在全球化大平面擴展，具有實踐性。本研究用禪宗哲學的立場討論仁宗禪法及竹林禪的特色、構成及轉型，並對宗教哲學家進行對話，目的為了指出仁宗禪法和竹林禪在新時代的地位及其實踐價值所在。

關鍵字

越南；陳朝；禪；禪法；仁宗；竹林；入世；阮瑯；當代

並列摘要

Trần Nhân Tông, he was the third emperor of the Tran Dynasty (1258-1308) and became the first ancestor who established the Bamboo Forest Zen Sect. The Bamboo Forest became a unique Zen sect, while his thought with the Vietnamese nationality has become a part of Zen thought. His Zen Buddhism also combines the Zen of the Foreign and the Zen of Vietnam, specifically the second-century of South Indian Mahayana Prajna, the six-century of China Vinitaruci, the nine-century of Wuyan tong, the eleventh century of Caotang, Nhà Lý and Nhà Trần, Yên Tử Mountain Zen series in Vietnam. These three factors had condensed and became the Bamboo Forest Zen sect in the thirteenth century. In terms of sects and doctrines, Nhân Tông’s Zen Dharma is common with the Linji sect, Wenzi Zen, Faxiang sect, the Zen Dharmata Flower Adornment and the Pure Land, etc. On the philosophy of Zen, it is inseparable from the ancestral Zen, such as “the Buddha is in the heart”, “Form is not other than emptiness, emptiness is not other than form”, “Unintentional is the Enlightenment”, etc. category. However, based on the external Zen, Nhân Tông Zen Dharma combines national elements to express the Zen and expand to the broad scope of the civilian, forming a Zen Dharma with great worldly spirit and nationality. The fundamental goal of Bamboo Forest Zen existence and the imperial political goal were discrepancies, thus the key reason, Bamboo forest Zen start from the Third Patriarch, Xuanguang until the end of the Tran Dynasty, He came from the dynasty's Zen and left the imperial court and gave up the political stage to The Confucianists, unrestrained Infiltrate people's lives, this led to the inheritance and transformation of folklore and the history of Vietnamese Buddhism. Since the seventeenth century, Bamboo Forest has been revived by people such as Minh Châu Hương Hải, Chân Nguyên Tuệ Đăng, Ngô Thì Nhậm Hải Lượng thiền sư and others. The national elements were reignited by Hương Hải, Chân Nguyên and Hải Lượng Zen Dharma through used the Chữ Nôm and the idea of Confucianism appear as Buddhism thought, as well as Pure Land Zen thought too. The encounter of these three people had shaped the new face and new life of Bamboo Forest Zen, It has laid a dramatic development in the modern period. The contemporary Bamboo Forest Zen has been promoted by Thích Thanh Từ, Thích Nhất Hạnh with others in Vietnam and abroad. they reintegrated Bamboo Forest into International Zen Dharma, yet still maintains the original nationality and the fundamental of a worldly spirit, meanwhile, it is pleasing to see that Buddhism expansion globally and practicality. In this research, I use the position of Zen philosophy to discuss the characteristics, composition and transformation of Nhân Tông Zen Dharma and Bamboo Forest Zen, as well as, dialogue with religious philosophers to point out the status and practical value of his Zen Dharma and Bamboo Forest Zen in the new era.