六、七世紀的習禪世界──以僧實、慧瓚二系為中心

The Picture of Meditation Practices in the 6th and 7th Centuries: Focusing on the Sengshi and Huizan Communities

在禪宗崛起並成為中國佛教的主流後，對於禪法的認識多以禪宗為主，忽略了禪宗之前、之外仍有禪經、禪法與習禪僧團。對於這些禪法、禪經與習禪僧團的探究，有助於我們更多面地認識禪宗之前、之外禪法的發展與面貌。《續高僧傳．習禪篇》記載著六系習禪僧團（僧稠、僧實、達摩、智璀、智顗、慧瓚），本文著眼於較少受到關注的北方僧實、慧瓚二系，梳理相關僧人的生平事蹟、禪法修習以及與政權間的關係等面向，從而得知僧實一系活動區域以長安為中心，向外擴及四川，且與北周、隋關係密切；慧瓚一系則以山西為主要活動區域，並與隋、唐政權有所連結。對於這一時期北方禪佛教的理解，能夠更多面地掌握當時的習禪僧團、禪法及政教間的關係，以及往後成為主流習禪僧團的禪宗、天台是在什麼樣的環境中出現與發展。

After the rise of Chan School, which became the mainstream of Chinese Buddhism, the understanding of chan practice primarily focused on the teachings of the Chan school, often neglecting the existence of pre-Chan and non-Chan chan scriptures, meditation practices, and communities of meditating monks. Exploring these chan scriptures, meditation practices, and communities of meditating monks can provide us with a more comprehensive understanding of the development and characteristics of meditation practices before and outside the Chan school. In the Xu Gao Seng Chuan, there are records of six diff erent communities of meditating monks (Sengchou, Sengshi, Bodhidharma, Zhicui, Zhiyi, and Huizan). This article focuses on the lesser-known Sengshi and Huizan communities in the northern region and examines the biographies of relevant monks, their meditation practices, and their relationship with political powers. It reveals that the Sengshi community primarily operated in the area centered around Shaanxi, expanding to Sichuan, while the Huizan community mainly operated in Shanxi. By understanding the northern chan Buddhism of this period, we can gain a more comprehensive grasp of the development of meditation practices (including both within and outside the Chan school), the relationships between diff erent communities of meditating monks, and the landscape of chan Buddhism that the Chan school, Tendai school inherited and encountered during its rising.