『南陽和上頓教解脱禅門直了性壇語』における三学

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The purpose of this essay is to shed some light on the meaning of the three learnings (san-xue), in early Chan-Buddhism, which evolved into a method of seeking sudden enlightenment (dun-wu) from the three steps of practice. Here I want to consider the three learnings seen in the Nan-yang he-shang dun-jiao jie-tuo chan-men zhi-liao-xing tan-yu (hereafter cited as "Tan-yu"), which is the only record of the precepts-giving ceremony (shou-jie-yi) by Shen-hui still in existence and which makes reference to the other focus of learning - meditation (ding) and wisdom (hui). This essay consists of five parts - a preface, analysis of the precepts-giving ceremony in Tan-yu, Shen-hui's understanding of meditation, ideas on the equality between meditation and wisdom (ding-hui-deng), and a conclusion. The precepts-giving ceremony at the beginning of Tan-yu is a simple and unique one. It centers around the three refuges (san-gui) and repentance (chan-hui), but the actual precepts-giving part of the ceremony cannot be found. A change in the meaning of the precepts in early Chan-Buddhism caused this unique change in the ceremony. The precepts of "the mind of Buddha" (fo-xin-jie) being internalized and the certainty of becoming Buddha being guaranteed, the precepts-giving is transformed into an opportunity of receiving sudden enlightenment where one is able to express one's inherent Buddha-nature (fo-xing). Thus, while the precepts lose their original superficial meaning of being mental and physical restraints, the framework of the precepts-giving ceremony itself becomes incomplete and merely retains its name as one of the three learnings in the idea of equality of three learnings (san-xue-deng) and as an elementary restraint for laymen (zhai-jie). Shen-hui's idea about meditation in Tan-yu is expressed in two ways. One is his objection to the traditional views on meditation, and the other is his own view of meditation. The former is presented with the rejection of meditation advocated by the Northern school (bei-zong) and the followers of Two Vehicles (er-cheng), and the latter is based on his insistence on the equality between meditation and wisdom (literal English transration of "ding-hui-deng"). Shen-hui objects to the traditional views on meditation, most of which are substantially based on the views in the Da-cheng wu-sheng fang-bian men promoted by the Northern school, eliminating the practicical aspects from meditation. However, Shen-hui's approach seems a bit extreme. The idea of equality between meditation and wisdom (ding-hui-deng) in Tan-yu is different from that in other works of Shen-hui, for instance, Pu-ti-da-mo nan-zong ding shi-fei lun or Shen-hui lu. In Tan-yu, this idea of equality between meditation and the wisdom evolves into a form of seeing one's hidden spiritual nature (jian-xing). But in other works of Shen-hui, the idea is to grasp meditation as a substance of the mind, which is difficult to grasp, by seeing its functions. The latter idea is thought to have developed into the former with changes in the meaning of the three learnings. With this development, the idea of equality between meditation and wisdom (ding-hui-deng) was transformed from its original meaning, the emphasis on the simultaneous and complementary natures between meditation and wisdom, into an affirmation of the necessity to perceive the original pure nature inherent in everyone (jian-xing).
1993-09-20

『南陽和上頓教解脱禅門直了性壇語』における三学

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