【作者】 吴容锡（Oh Yongsuk）；

【导师】 洪修平；

【作者基本信息】 南京大学 ， 中国哲学， 2011， 博士

【摘要】 本研究主要通过对文献材料的哲学分析和思考,以探讨宗杲看话禅中的“疑”的含义、作用及其特点。虽然已经有许多人认为,看话禅中的“疑”具有很重要的意义和作用,但对于“疑”的研究实际上并不受重视。这可能是在佛教的常识里,“疑”具有贬义的、否定的意思。而且,对于“疑”的把握,人们往往过于强调其宗教性,而有意排除了对它进行理论分析。但是,本文认为,通过深入探讨宗杲看话禅之“疑”的含义和作用,不但有助于我们把握看话禅之本质和作用,而且也有助于理解中国禅宗超越历史和时空的特点。在论文的第一章里,首先论述了中国禅宗思想的特点以及跟看话禅之“疑”有关的内容。看话禅虽然到宋代才形成,但是它所具有的“疑情”之特点,却并不是前所未有的创造,而是基于中国佛教自身的历史和特点发展出来的。从“不立文字”、“教外别传”、“直指人心”、“见性成佛”这些禅宗文字我们可以看出禅宗独具的“语言观”、“修行观”和“心性论”等内容。并且,从中我们还可以发现“禅问答”、“公案”等禅宗独特的精神面貌和修行特点。其中,看话禅之“疑情”特点就可以在“禅问答”中找得到。“禅问答”可以说体现了对般若思想的运用,而宗杲看话禅所强调的“疑情”思想就明显地体现了般若思想具有的“破”和“否定”的作用。就此来说,“禅问答”和“疑情”在思想上具有共通之处。不仅如此,宗杲看话禅所具有的“信”和“疑情”的特点早在初期禅宗里就已存在。尤其,“信”的特点不仅决定了禅问答和看话禅当中“信”和“疑”的关系,而且成为了“本觉门”修行和“始觉门”修行的思想依据。“疑”则是把“始觉位”的“信”作为前提,如果“疑”不带有任何“信”的前提的话,“疑”就成为“不信”的异名,永远无法归于“本证信”。宋代以前,“疑”在禅宗修行中主要是指障碍“本证信”的“疑”,或者一般意义上的“疑”。但是,那些修道者跟禅师在机缘、问答当中没解决的“话题”,也在他的心里变成了一种修行主题,而这点对宋代看话禅的形成具有关键性的作用。在第二章里,论文主要讨论了宗杲看话禅的背景以及宗杲的开悟经历和他对“文字禅”、“默照禅”等的批评。宗杲所处的北宋末与南宋初期是一个在政治、经济、社会、文化、宗教诸方面极其动荡的时代,尤其作为社会思想和文化主体的士大夫还必须面对旧秩序和现实问题之间的矛盾。因此,为着解决自己心理上的关注和问题,同时也是为着适应当时社会和历史发展的要求,宋代士大夫不得不在精神上关注佛教,特别对佛教禅宗活泼泼的“任运”境界兴趣甚浓。禅宗也是为了适应当时社会和历史的剧变,尤其是为了面对新儒学的挑战等现实问题,因而更需要具体而普遍的思想依据。正是在这样的氛围下,宗杲通过论证儒佛的一致性以及“世间相”和“实相”“不二”的看话禅精神从而给当时士大夫乃至佛教自身指明了一条新的修行路径和思想上的突破口。从看话禅形成的背景来看,我们无法忽略宗杲本身的开悟经历和当时禅界所面对的现实状况。宗果的开悟过程也即是解决“疑”的过程,而他所“疑”的对象包括“生死”、“无悟”、“自身境界”、“公案”等内容。不仅如此,宗杲还对“文字禅”、“默照禅”等当时禅界的流弊进行批评。而他所批评的主要内容也跟他所经历的开悟经历密切相关。同时,宗果的看话禅是从克服当时禅界的问题和矛盾出发,而他提出的“疑情”以及“大悟”的经验主义的修行实践对当时禅界的流弊具有重要的转换以及引导作用。第三章通过对宗杲《大慧语录》30卷中所使用的“疑”的分析来论述宗杲看话禅的思想特点和“疑”的作用。通过对宗杲《大慧语录》30卷中所使用的“疑”的分析,我们可以看出,宗杲所提倡的“疑”是跟“话头”有关的“疑情”之“疑”,而不是“不信”、“烦恼”之“疑”。在《大慧语录》30卷中,宗杲所提倡的“疑”大体上有五个方而的含义：“不相信”、“不知”、“烦恼”、“疑情”、“开悟境界”。此中,“疑情”可再分为生死发心的“疑情”；对“话头”的“疑情”；对“话头”以外的“疑情”；参究意义上的“疑情”。这些不同含义的“疑”意味着宗杲所使用的“疑”的概念涵括了佛教的基本修行体系和内容。以“疑情”为主要修行特点的看话禅在它的思想上显示出“以悟为则”和重视“生死事大”的作用。由于“疑情”具有“径截”的思想特点,因此才可能有“大悟”的可能性。由此我们可以看出,“疑情”和“大悟”具有必不可分的关系。并且,虽然宗杲提倡“以悟为则”,但这并不意味着“存心待悟”。尤其“疑情”之“径截性”所得的“悟境”也没有任何“次第”和“渐次”。此外,宗杲所强调的“疑情”是据于对“生死”的反省、觉醒启发出来的。这样宗杲把“生死”概念跟“疑”的结合作为看话禅修行的前提,并且又将对“生死”的“疑”转移到“话头”上来。在第四章主要考察了看话禅的修行方法与“疑”的关系。看话禅修行是通过对“话头”发生“疑情”为主要的修行目标。这样的特点跟传统佛教的“止观”修行是有所差别的。尤其,“看话头’’之“看”不应该以传统“止观”概念来解释,而应该以“话头”之性质和意义来理解才符合道理。在《大慧语录》30卷中,“看”又有“提撕”、“厮崖”、“提管”、“举觉”等意思,而这些词语蕴含着“生动”而“具体”的心理活动。因此,看话禅的修行即是以这样的“日常用心,,之工夫在“日常生活,,中去修行的。所以,从看话禅的修行特点来看,“日常生活”、“烦恼”等并不是“排斥”或者“否定”的对象,甚至还可以把它作为修行的依据和力量。这样能够体现出“动静一相”的“般若思想”和重视“动中工夫”的态度。不仅如此,宗杲利用“不得”、“不用”、“不作”等词语来描述参究方法的理由则是“不得”一词所含有的“破”的功能。宗杲采用“不得”一语,不仅可破除看话禅修行时障碍“分别心”和“执着”,而且有助于发生“疑情”。尤其是,宗杲常提倡的“狗子无佛性”不但给当时的士大夫消除了“有无之见”的问题,而且也给宗杲通过“疑情”的参禅方法来引导士大夫参禅指明了正确的方向。在第五章主要论述了宗杲看话禅之“疑”的意义和影响。宗杲在《大慧语录》30卷中,其“公案”的使用主要以对修道者的勘辨以及对当时禅界问题的批评为主。甚至,他的“公案”和“话头”也是在对立意义上使用的。宗果的看话禅是基于对“公案”的文字化倾向所作的反省并特别突出“公案”中的“疑情”特点,特别是以“话头”来作为参究对象。因为,就“话头”本身来说,它具有产生“疑情”的最合适的结构。并且,宗杲看话禅主要以“古则公案”来发挥“方便修行”的功能,并利用对于“话头”的“疑情”以克服“古人公案”所具有的“语言文字”之限制。他虽然没有放弃“语言文字”的形式功能,但是用“疑情”能够回归于“公案”原来之“非思量性”。因此,他不仅能够克服“文字禅”的流弊,而且恢复了“公案”原来的精神面貌。但是,宗杲的看话禅在禅修形式和内容上综合以及发展了法眼和圆悟等人的修行特点。法眼的禅修思想对宗杲看话禅确实有某种程度的影响。南宋以后,宗杲的看话禅通过临济宗杨岐派传承下去,并影响到了佛教其他各宗派,也包括禅宗内部的其他派别,如曹洞宗。而这些告诉我们,看话禅修行在后世具有十分广泛的影响力。宗杲以后,南宋末至元代通过无门慧开(1183-1260)、蒙山德异(1232-1298)、雪岩祖钦(?-1287)、高峰原妙(1238-1295)、中峰明本(1263—1295)等人之努力,看话禅慢慢发展出更具体而有系统的修行体系。尤其是,宗杲的看话禅思想直接影响到了高丽普照知讷(1158-1210)的禅修思想。因而,在韩国禅修思想上,宗杲的看话禅具有重要的作用和影响。比如,高丽普照知讷在《看话决疑论》当中就以宗杲看话禅思想为主来阐发自己的禅思想。但是,普照知呐的禅宗思想的目的不是提出“如何看话头”等方法论上的目的,而是为了探究“什么是真正的佛法修行”等,从而证明“看话径截门”的优越性。就其表现来看,知讷从“价值论”上提出“看话十种病”的主张,并在当时的社会历史情况中特别强调在“参句门”上“疑破”等内容。更多还原

【Abstract】 The main aim of this research, by way of the study of extant literary works and the application of critical philosophical analysis, is to study into the meaning of the "Doubts", its characteristic and usage, as emphasized by the Zongao Kanhuachan system of Chan Buddhism. Although many have concur that the "Doubts" in Zonggao Kanhuachan school has very important meaning and usage, but the research into it has not received much recognition. This could be due to the negative connotation attributed to the word "Doubts", in Buddhist thoughts. Many have chosen to overly emphasis its religious overtones and neglect it analytical usage. But to the author, an in depth study into the meaning of "Doubts" and its usage in the Zonggao Kanhuachan system is helpful to understand the characteristics of Kanhuachan and its methodology and it can indirectly help us to understand the unique quality of Chinese Chan that transcend history, time and space.In this study, the first chapter, discussed the characteristics of the Chinese Chan Buddhism. Although the Kanhuachan only came into being in the Song Dynasty, its usage of "Doubts" was not a new invention but it was a result of the historical development of Chinese Buddhism. From the usage of phrases like "not to enact words","directly connecting with the heart","realizing one’s self nature and attaining Buddhism hood" we can see the unique way of relating to language as expounded by Chan Buddhism, its view on ways of practice and views on the nature of the mind. Furthermore we can also uncover the uniqueness of the various form of practices like "Chan questioning", use of Gongan and their psychological basis. From these, the use of "Doubts" can be seen in Chanwenda(Chan question and answers). The latter is a concrete example of the Prajna School of thoughts, and the emphasis by Zonggao on the use of "Doubts" is also based on the Prajna methodology of "Destruction". Therefore "Chan questions and Doubts" share common traits.Zonggao’s Kanhuachan has "Faith" and "Doubts" as their special characteristic which is also found in Early Chan. Especially,"Faith" was instrumental in the development of Chan questions and Kanhuachan. Before the Song era, the usage of word "Doubts" means that it as an impediment to "Faith" or they adopted the meaning of "Doubts" as the same as that in common usage. He further made use of unresolved conversational topics between the students and the Master as subjects for his practice. This was instrumental in the development of Kanhuachan in the Song era.In the second chapter, the auther discussed the background of Zonggao Kanhuachan. Zonggao lives in the tumultuous period (between the end of Northern Song and the beginning of Southern Song Dynasty) that impacts the political, economical, social, cultural and religious norms of that era. Therefore, the Song scholar-officials in their need for psychological solace, while having to respond to the needs of the developing histolical and social background, had to turn to Buddhism spiritually, placing emphasis on very buoyant Chan Buddhism use of "Free of Mind". Chan had to adapt in these very trying times, especially to counter the challenge posted by New Confucianism and other practicalities, had the need to come up with a set of comprehensive and widely acceptable doctrines. Under such conditions Zonggao had to debate and verify themes like "Buddhism and Confucianism are One","the mundane reality" and "Ultimate reality" are not different in the sprit of Kanhuachan and in doing so created a new path and breakthrough for the Scholar-Officials as a group and Buddhism itself.The process of Zonggao Enlightenment is akin to solving of "Doubts" and the themes to which that he apply this process were "Life and Death","Non-enlightment","States of self,"Gongan" etc. Apart from these, he was critical of prevailing Chan practices like "Wenzichan","mozhaochan". Zonggao system of Kanhuachan came about from countering the problems and contradictions prevailing in Chan circles of that period. His upholding of the use of "Doubts" and the experiential aspect of the state of "Great Enlightment" in the practice of Buddhism had a great influence on the Chan community and led to changes to the prevailing practice at that time.In the third chapter, through the analysis of the usage of "Doubts" as seen in Zonggao’s book "Annals of Dahui Zonggao in30volums" proved that the idealogical characteristics of Zonggao Kanhuachan and usage of "Doubts". In the "Annals of Dahui Zonggao in30volums", the "Doubts" has in general5different meanings:"Not beliving","Not knowing","Trouble","Doubts","State of Enlightment". In it "Doubts" can be subdivided as pertaining to "Life and Death","Huatou","Doubts other than those covered in Huatou", and the "Ultimate meaning of Doubts". All these different meanings cover all the contents and various Buddhist forms of pratices. The basis of his usage of "Doubts" lies in the exploration of the root cause of what is Life and Death. Furthermore, he promotes the concept of "One doubt" in "Huatou" Chan, pointing out that "Doubts" has the means to remove all discursive thoughts rooted in dualistic forms of thinking.The use of "Doubts" as a focal point of practice in "Kanhuachan" has "Gaining Enlightment as its guiding principle" and it emphasizes "The Importance of Life and Death"."Doubuts" has the ability to "Jingjie"(a short way). Because of this, the "Great Enlinghtment" is a possibility. This Realization that arises from the use of "Doubts" and the application of its "Jingjie" ability is without any order of execution nor is there any "Gradual" mode of Realization.In the fourth Chapter examined Zonggao Kanhuachan way of practice has "Doubts" as it biggest point of emphasis. But this was at odds with the traditional Buddhist way of Samadhi meditation. The "Kan" in "Kanhuatou" should not be explain using traditional concepts of meditation. Rather it should be understood by looking at the quality and meaning of the "Huatou"(conversational topic). In this "Annals of Dahui" we find "Kan" has exhibits buoyant and systematic psychological activities. Therefore Kanhuachan uses "paying attention in the course of ordinary lives" as a form of practice with "Happening in Ordinary lives" as its subject. Therefore the practice with mundane subjects like "vexation" or "problems" is not to reject or be deny. Rather it is the basis and impetus for practice. This can bring out the "both action and quietness are one" which is seen in the ideas of the Madhyama Prajna School. This is precisely Zonggao basic viewpoint and it shows the importance he placed on its practical usage.Kanhuachan in its methods of study has "nothing to attain" as its original creation and pervasiveness. Zonggao uses negative phrases like "nothing to attain","nothing to use","nothing to do" to substantiate his methods. The use of such negative phrases had the ability to "cut through, shatter" and brings to the surface the errors encountered during the investigate "Huatou". Furthermore, the skill of "None-attainment" in combination with "Doubts" can on one hand be comprenhensively used as a method to investigate "Huatou" while on the other hand it can act as a standard to correct the eirros in the transmission of Chan of the era. Not only that, Zonggao frequent use of the question "Dogs have no Buddha nature" removes the prevailing question of "Views on existence and non-existence" and the use of "Doubts" as a tool for pondering on Chan led to a clear direction for the Scholar-official class to focus as a right way of practice.In the fifth chapter discussed the significance and impact of "Doubts" in Zonggao Kanhuachan."Gongan" in the "Annals of Dahui Zonggao in30volums" was used mainly as a means of testing of the "Practitioner of the path" and to address issues of Chan practices. In fact the use of "Gongan" and "Huatou" is confrontational in meaning. Zonggao’s Kanhuachan was to counter the trend of "Gongan" being reduced to mere interpretations of words and to emphasize the use of "Doubts" with "Huatou" as its subject of study."Huatou" by its structure is the best suited for creating "Doubts".Zonggao Kanhuachan use ancient Gongans to bring out on the capability of "Expedient ways" as a way of practice furthermore using the "Doubts" created by "Huatou" to overcome the limitation of language."Doubts" could return the Gongan to its original way of "Non-thinking"(solving the Huatou not by way of reasoning). Therefore he could overcome "Wenzichan" shortcomeings and return Gongan to its original spiritual roots. In its way of practice and contents, Zonggao’s Kanhuachan combine and expanded on the practice of such practioneer like Ven Fayan and Ven Yuanwu.After the period of the Southern Song Dynasty, Zhonggao’s Kanhuachan was passed down successively in the lineage of Linjizong Yangqipai, and it influenced all the sects of Buddhism. It also influenced Caodongzong etc Chan practices and from this we can see how wide spread was influence. After Zonggao, from the Southern Song period up to the Yuan Dynasty the efforts of various masters like Wumenhuikai (1183-1260), Mengshandeyi (1232-1298), Xueyanzuqin (?-1287), Gaofengyuanmiao(1238-1295), Zhongfengmingben (1263-1295) further developed Kanhuachan into a more systematic body of Chan practices. In particular, Zonggao Kanhuachan doctrines directly influenced Gaoli Dynasty Puzhaozhine(1158-1210) Chan thinking. Zonggao practices therefore had a very important influence on Korean Chan doctrine.更多还原