聖嚴法師默照禪和天台止觀之融匯

Abstract

中國禪宗經純禪時代、禪機時代乃至爛熟時代的禪法演變，刻印出與止觀匯流之足跡。聖嚴法師循此足跡，認為：1. 禪與禪定均需依止觀為修持基礎。2.禪法必須與經教相應。法師為融合整體佛教和倡導禪教相資而借重天台止觀。聖嚴法師應用廿五種方便和六時五悔作為默照禪入門，並明顯地融攝了十乘之第一觀「觀不思議境」、第六觀「道品調適」、第七觀「對治助開」和第八觀「識次位」。聖嚴法師默照禪和天台圓頓止觀之融匯，顯示出默照是一心三觀修法。默照精髓乃沿著十乘觀法骨架脫穎而出。

The convergence of Chinese Meditation School（zhong guo chan zong中國禪宗）and Tiantai’s śamatha vipaśyanā （tiantai zhiguan天台止觀）was carved through the timeline of pure Chan (chun chan shi dai 純禪時代), Chan functioning (chan ji shi dai 禪機時代) and splendid era (lan shou shi dai爛熟時代).This gave an significant impact to Master Sheng Yen’s, which reflected on his assimilation of śamatha vipaśyanā as basis to Chan method, emphasizing the correspondence of method and doctrinal scriptures. His attempts to integrate Buddhism as a whole, and to advocate the mutual support of Chan and doctrinal approachs, lead to the syncretism of Master Sheng Yen’s silent illumination and Tiantai meditation method. Thus, imbued Tiantai’s twenty-five expedient preparations （er shi wu zhong fang bian二十五種方便）and five kinds of repentance during the six periods of day(liu shi wu hui六時五悔), as gate of entry to silent illumination method(mo zhao chan 默照禪). He obviously had applied the first vehicle, that is to see that the unenlightened mind is the not different from reality(guan bu si yi jing 觀不思議境),the sixth vehicle, that is to cultivate the practices and views conducive to enlightenment(dao pin tiao shi 道品調適),the seventh vehicle, that is to apply auxiliary antidotes(dui zhi zhu kai 對治助開),and the eighth vehicle, that is to accurately know the stages of progress(shi ci wei識次位).，showing that silent illumination is the practice of three insights in single thought( yi xin san guan 一心三觀) .It is very clear that the essence of silent illumination stand out from the structure of Tiantai ten vehicles of meditation (shi cheng guan fa 十乘觀法).