【作者】 王洁；

【导师】 赖永海；

【作者基本信息】 南京大学 ， 哲学， 2015， 硕士

【摘要】 慧能以后,南岳怀让门下的马祖道一和青原行思门下的石头希迁两系,成为中国禅宗史上影响最为深远、传承最为久远的两大支脉。唐末宋初,马祖开创的洪州禅逐渐分化为"一花五叶"中的沩仰、临济二宗,临济宗入宋以后更是一枝独秀,近乎成为中国禅宗的代名词。"即心是佛"、"无心是道"是慧能以后禅门各系的共同主张,而洪州禅之所以能够在众多流派中脱颖而出,成为中国禅宗的主流,其中一个非常重要的原因就在于洪州禅门坚持"性在作用"的修行宗旨。所谓"性在作用",就是以众生起心动念、扬眉瞬目等身心活动来指点佛性,认为佛性就体现在这些运用作为之中。要想"见性成佛",就得从真实的生命作用处悟入。"性在作用"命题首见于波罗提尊者与印度异见王的一次谈话,但其真正被明确化而产生深远的影响,则是在洪州禅的创始人马祖道一那里。马祖之后,"性在作用"思想在理论上的继承与发展,主要是由百丈怀海—黄檗希运—临济义玄这一支法脉完成的。至临济义玄,特重众生当下一念心和现实的人的价值,"性在作用"思想基本趋于完善。从六祖慧能开始,中国佛教中"心"的义涵逐渐从"如来藏自性清净心"转变为当前现实之人心。洪州宗人立足于众生的当下一念现实心,指出凡心与圣心、真心与妄心只是人们当下一念心所呈现出的迷与悟两种不同状态。与此相应,佛性既不是依存于心上的一清净实体,亦非离心别存的超越存在,而只是众生当下现实之心不起妄念的一种实相状态。因此,与早期禅通过观察来显发真心的内在本质不同,洪州禅师更强调通过心的外在作用来凸显其本质,着意引导学人从见闻觉知的日常生活实践角度体会"如何是佛法大意"。从思想史的角度看,洪州禅的"性在作用"思想,是对"六祖革命"以现实人心说佛性的合理推进。这一思想,后来为临济宗所继承,开启了临济机锋凌厉、棒喝峻烈的禅风。同时,作为洪州禅的核心思想,"性在作用"命题对洪州禅法的弘传,亦有着重要的影响。"性在作用"思想中鲜明而强烈的生活意味,与中国文化的现实性品格不谋而合,这也就是洪州禅能够不断走向兴盛并最终成为禅门正宗的关键所在。另一方面,"性在作用"思想对现实生活的认肯,稍有不慎又会滑向承认现实的人的一切感性活动都是合理的危险,这必然也会对佛教自身的发展产生巨大的冲击与破坏。更多还原

【Abstract】 After the era of Master Huineng,two branches of Zen who have the greatest influence and the most longstanding time in the history of China are Mazu Daoyi who learned from Nanyue Huairang and Shitou Xiqian who learned from Qingyuan Xingsi.At the time of later Tang Dynasty and early Song Dynasty,the Hongzhou school which was founded by Mazu differentiated into Linji school and Weiyang school which both belong to the five branches of Zen.During Song Dynasty,Linji school became the dominant school of Buddhism and the synonym of Zen.After Huineng,to all branches of Zen,"current heart is Buddha"、"eliminate mental consciousness is Tao" were nearly become their common claim.Hongzhou school was able to stand out in many schools lying in its special emphasis on the role of daily activities,such as wink.frown,is the embodiment of the Buddha nature.This theory is the core idea of Hongzhou school-"activities being the nature".The proposition of "activities being the nature" was put forward by Mazu Daoyi,which was the founder of Hongzhou school.After Baizhang Huaihai and Huangbo Xiyun’s inheritance,the proposition passed to Linji Yixuan.The idea of "activities being the nature" was gradually being perfected until Linji put a special focus on the value of the current moment of the mind and the ordinary person.Starting from Huineng,the meaning of "heart" in Buddhism gradually shift from "tathagatagarbha" to the current moment of the mind.In Hongzhou school’s opinion,the ordinary heart and the Chinsim were just two different state of people.That is to say,the Buddha nature is neither the lofty ontology dependent on the heart nor the super thing out of the heart.To the masters from Hongzhou school,the concept of Buddha nature was only an actual status if people thinking without any improper thoughts.Thus,different from the situation of early Buddhist who reveal the intrinsic nature by observation,people from Hongzhou school laid more emphasis on the external function of the heart.From the perspective of intellectual history,the thought of "activities being the nature" was the reasonable advance in comparison with Huineng,which explained Buddha nature as the specific human heart.This thought was inherited by Linji school,opened up its unique Zen style of much more sharp and fierce.At the same time,as the core idea of Hongzhou school,the proposition of "activities being the nature" plays an important role in the development of Hongzhou school.On one hand,the proposition of "activities being the nature" has a strong recognition for the daily life,which accords with the characteristics of Chinese culture and pushes forward the prosperity of Hongzhou school.On the other hand,the proposition of"activities being the nature" has a very dangerous tendency to accepting that"everything is true",which is easy to bring some bad effects on the development of Hongzhou school.更多还原