早期中國佛教中的「禪」

The Practice of Dhyana in Early Chinese Buddhism

本文首先介紹目前西方學界中對於早期中國佛教禪修之研究現況，雖然有部分西方研究，如《佛教征服中國》作者許理和及法國著名漢學家戴密微皆曾對專題作深入性研究，然而整體說來，由於受到鈴木大拙在西方大力弘揚禪宗之「禪」及唐宋之後禪宗在中國佛教史中之重要性影響，有許多西方研究者採取以「禪宗」本位之觀點，而將「禪宗」之前的「禪」視為唐宋「禪」之前身或其「準備期」而忽視了其與禪宗之不同之處。在被太虛大師譽為「集漢魏六朝禪法之大成」之天台智者大師《釋禪波羅蜜次第法門》中，傳承自印度的「四禪」實為其禪法之架構。因此本文探討早期中國佛教中由安世高直至東晉時期的禪修概況，尤其是其修習「四禪」之概況，以解明中國佛教禪法之源流與演變。

In this article1, I would like to first briefly discuss the current misconception of the nature of Buddhist meditation in early Chinese Buddhism shared by most scholars of Buddhism. Many western scholars, under the influence of the Zen-related studies starting from D. T. Suzuki, see the Buddhist meditation before Chan School established during the Tang Dynasty as “the preparations” for the rise of Chan. In contrast, Zyrcher and Demieville's contributions to our understanding of early Chinese Buddhism through their detailed and specialized research of early Chinese Buddhist meditation have not received the attentions they deserve. This approach is insufficient in that it is not able to fully unveil the nature of early Chinese Buddhist meditation and its difference with Chan. Shi Chan Boluomi Cidi Famen, a work by Zhiyi and also regarded by Master Taixu as the epitome of early Chinese Buddhist meditation, had “Four Dhyānas,” a practice inherited from Indian Buddhism, as its basic framework. Therefore, in this article, I would like to trace the practice and development of “Four Dhyānas” in early Chinese Buddhism.