从舍浊求净到浊净双遣——论禅宗禅法思想之演进

From abandoning Zhuo and pursuing Jing to dispelling both Zhuo and Jing:On the evolution of Zen Buddhist Thoughts

禅宗工夫论有一个从离妄归真,到即妄归真,再到无真可求、无妄可断的发展历程。早期禅宗与北宗主要破"浊边过患",因而强调离妄归真,讲求拂的过程与定的工夫。而破除"浊边过患"不是南宗的特色所在,南宗主要讲"净边过患",力破真妄之分及舍妄归真的修行方式。他们强化并贯彻般若空观,把一般禅僧所执着寻求的"净边物事"架空,防止对"净"的执着以及禅修实践上的沉空滞寂。南宗实则是把"浊边过患"与"净边过患"同时打掉,既不贪着于世间利益,也不执着于"净边物事",从而达到彻底的不二中道、无分别、无取舍。

Zen Buddhism of cultivation has such a development course:Firstly,it insists on turning away from Wang(妄)back to Zhen(真);then,it holds returning to Zhen without abandoning Wang;and finally,it emphasizes that there is neither Zhen to pursue nor Wang to abandon.The early Zen Buddhism and the Northern Zen mainly break away from harmfulness of Zhuo(浊),hence stressing the process of dusting and the effort of dhy?na.However,banishing harmfulness of Zhuo is not what the Southern Zen focuses on.They mainly remind us of the harmfulness of Jing(净),so they are opposed to distinguishing Zhen from Wang,and endeavor to stop sekha from abandoning Wang to return to so-called Zhen.The Southern Zen reinforces prajn?,carries it through to the end,and consequently undermines the so-called Jing which sekha persistently seeks.By doing so,they prevent sekha from clinging onto the so-called Jing and being addicted to emptiness in meditation practice.Actually,the Southern Zen simultaneously banishes the harm of both Zhuo and Jing.They neither attach themselves to secular interests,nor do they pursue the so-called Jing.Therefore,they attain complete madhyamā-pratipad:no differentiating,no admiring or detesting.