慧思禪觀思想中之「四念處」

Si nianchu (smrty-upasthana) in Huisi’s Meditation System

早期天臺典籍中之一個尚未被全面檢視之要點，即是其對「四念處」之討論與實踐。幾乎在慧思所有禪觀著作中，「四念處」或者被慧思採用來作為其禪法討論之架構，抑或扮演著相當重要的角色。因此本文以慧思三部禪修著作：《諸法無諍三昧》、《隨自意三昧》、與《法華經安樂行義》為主，分析「四念處」在慧思禪觀中的重要性。本文首先重新思考在近代學術界對中國早期禪史之重新探討之學術思潮中，如何重新解讀天臺典籍。天臺典籍和史傳提供了完整而豐富之史料，含藏第六至第七世紀之禪師如何修習禪坐並與經典解讀互相搭配之重要線索。本文首先透過西方新興的大乘起源與禪修關係之理論，對於傳統將「四念處」禪法歸類為小乘禪法之觀點提出再商榷之提議，並對中國早期禪史與四念處相關之資料進行檢視。之後即分析慧思之《諸法無諍三昧》、《隨自意三昧》和《法華經安樂行義》等三部著作中對「四念處」之討論。

One of the important features in early Tiantai texts remains to be examined is the emphasis on Si nianchu (四念處, smrty-upasthana) in these texts. Si nianchu is not only an essential element in Huisi’s Dharma-Gate of the Samadhi Wherein All Dharmas are Without Dispute (Zhufa Wuzheng Sanmei 諸法無諍三昧, T. 1923) but also serves as a framework of Huisi’s Samadhi of Freely Following One’s Thought (Suiziyi sanmei 隨自意三昧, XZJ 98). Huisi’s discussion of Si nianchu in the Dharma-Gate of the Samadhi Wherein All Dharmas are Without Dispute can actually be seen as a way through which he approaches and understands the Moho boruo boluomi jing (摩訶般若波羅蜜經, Pabcavijwatisahasrika Prajbaparamita) and the Da zhi du lun (大智度論Prajbaparamitopadewa or Maha-Prajbaparamita-sutra-upadewa). As one of the earliest historical figures who practiced the above Mahayana sutras as well as the Bozhou sanmei jing ( 般舟三昧經Pratyutpanna-Buddha-Sajmukhavasthita-Samadhi-sutra), Shoulengyan sanmei jing (首楞嚴三昧經, Wurajgamasamadhi-sutra), and Miaofa lienhua jing (妙法蓮華經, Saddharmapundarika), Huisi’s interpretations of the Si Nianchu may not only provide clues for his readings of these sutras, but also shed new lights on our understanding of the practice of Mahayana meditation in the sixth century China.