《法華經》「方便」與《壇經》「無念」之會通
―以智顗和神會為主

本論文的研究，主要受到蕅益智旭《教觀綱宗》以及釋聖嚴（2000）專書《神會禪師的悟境》所啟發。本文站在智旭以及聖嚴兩位佛學大家、禪門巨擘，於天台教觀及禪門宗要的研究基礎上，通過智顗「方便」與神會「無念」分別於《法華經》與《壇經》內容之闡釋，對此二部經典之主旨和精神進行解析和探究。同時，也對「方便」與「無念」要義及修證方法作如實之解析與可能的操作，最後呈現出台、禪兩家在教觀與宗法的會通以及於漢傳禪觀之實踐，以增益兩者在義理論述以及佛教教育上相輔之發展。因此，本論文分別就智顗闡述《法華經》「方便」內容之「天台三大部」(《法華文句》、《法華玄義》、《摩訶止觀》)，以及神會主要著述(《是非論》、《壇語》、《雜徵義》、《顯宗記》)中有關《壇經》「無念」之內容，輔以相關之文本註釋的解讀作成提綱契領的整理與解析，獲得兩者間同異、合會之新意。智顗《法華經》一佛乘之祕妙即在於「方便」，並且分別依「權實」、「譬喻」以及種種「教判」開釋《法華》「方便」之真實義，而皆可由「二十五」遠方便行、「十乘觀法」、「法華三昧」觀行及「非行非坐三昧」等等止觀方法進行圓頓的修證。神會闡釋《壇語》「無念」是不念善惡、邊際、限量，亦不念菩提、涅槃之「無一境界」，乃直顯頓門不由階漸的「一念相應」；所言「相應義」即是「見無念」而能「了自性」。神會依「般若波羅蜜法」為修行的根本，重視「菩提心」、「淨業」、「三學等」之實踐；且依「般若」、「法身」、「解脫」一時中、不二之體用，成為常照常寂，常有常空，即有而空，即空而有，圓融無礙的「中道實相」之修證。

關鍵字

方便；權實；無念；實相；不二

並列摘要

This thesis is mostly inspired by Ouyi Zhixu's study of tiantai doctrine, Jiaoguan gangzong 教觀綱宗, as well as Sheng Yen's monograph, Shenhui chanshi de wujing 神會禪師的悟境. This thesis based on the research of these two experts in Buddhist doctrine and authorities on Chan meditation, also when through the interpretations of the contents of the Upāya Kauśalya Thoughts in Lotus Sutra and the no-thought in Platform Sutra respectively by Zhiyi and Shenhui, the purport and the spirit of these two classics are analyzed and explored, then both to comprehend and ractice the two of them. Finally, this thesis hope to present and interoperation the Doctrinal of the Tiantai and the Chan School, develop the practice of the Han Buddhism's Chan Contemplation and it's promotion in Buddhist education. The paper consists of the two topics: the Upāya Kauśalya Thoughts in Lotus Sutra and the no-thought in Platform Sutra in connection with Zhiyi's and Shenhui's different explanations and practical applications of them. The analys focus on the main points of Zhiyi's discussion on the Lotus Sutra's Upāya Kauśalya Thoughts preserved in Fahua wenju 法華文句, Fahua xuanyi 法華文句, Mohe zhiguan 摩訶止觀 on one hand, and Shenhui's interpretation of the Platform Sutra's no-thought present in Shifei lun 是非論, Tan yu 壇語, Zazheng yi 雜徵義, Xianzong ji 顯宗記on the other. Based on the reading of these works, a mutual relation between Upāya Kauśalya Thoughts and no-thought is deeply examined. According to Zhiyi, the Lotus Sutra's ultimate truth is the inconceivability mystery of the skillful means. He reveals the ultimate truth of the Lotus Sutra's skillful means through the Quan (權) and Shi (實) and metaphorical expressions as well as various doctrinal classifications. When it comes to the practical aspect, he connects skillful means with the scheme of twenty five skillful means, the ten vehicles meditation, Lotus Samādhi, the "Samadhi of Neither Walking nor Sitting"(非行非坐三昧), and other meditations of calming and contemplation through which perfect and sudden cultivation-and-realization is achieved. According to Shenhui's reading of the Platform Sutra, no-thought means not to think about good and bad, about boundaries, limits, and the duality of bodhi and nirvāṇa. When it comes to the practical aspect, it indicates sudden method devoid of any stages: a unity attained in a single thought. The meaning of this unity is seeing no-thought and being able to understand one's own nature. Shenhui connects no-thought with the dharma of the perfection of wisdom (prajñā) which he regards as the foundation of practice, especially bodhi-citta, purification of karma, and the three teachings. Furthermore, he connects it with the simultaneousness of prajñā, dharmakāya, liberation, and non-duality of essence and functioning regarded as eternally illuminating and serene constant existence and emptiness – existing yet being empty, being empty yet existing – of the perfectly interpenetrating unhindered practice of the middle way reality. It is hoped that this study of the Buddhist scriptures, the comparative analysis of the Lotus Sutra's Upāya Kauśalya Thoughts and the Platform Sutra's no-thought in their theoretical and practical aspects, will broaden our knowledge on Tiantai and Chan doctrine and enable us to explore Chinese Buddhist meditation more deeply.