Comparative research on practical thought between prajna-samadhi of The Platform Scripture and neither walking nor sitting Samadhi of Mo-ho chih-kuan

• Main Authors: Kuo, Chiyuan, 郭濟源
• Other Authors: Chen, Juanzhu
• Format: Others
• Language: zh-TW
• Published: 2012
• Online Access: http://ndltd.ncl.edu.tw/handle/16237138656750015902

博士 === 華梵大學 === 東方人文思想研究所 === 100 === Prajna-samadhi is Hui-neng’s most special practical skill in Zen’s The platform scripture. If we want to use some simple words to describe Hei-neng’s thought, his center method to practice, undoubtedly, is refer to “prajna-samadhi” compendiously. However, neither walking nor sitting samadhi belongs to the samadhi of Tiantai school and prajna-samadhi belongs to the samadhi of Zen school, what is the same and difference between these two kinds of samadhis? Is it possible to understand the two samadhis thoroughly? We will research it in this thesis. The reason why Hui-neng can deliver prajna-samadhi is that “generating the mind of no place to dwell on” in Diamond Sutra affected Hui-neng deeply. When we research “generating the mind of no place to dwell on,” it is natural to touch the logical structure of the full text in Diamond Sutra, i.e. the logic of not. Through this logic, we understand prajna-samadhi’s starting point. When researching “Zi-xing” behind prajna-samadhi which supports it, it is natural to clarify what role the term “Zi-xing” in Hui-neng’s thought plays. After analyzing the theory of “Zi-xing,” we understand really how Hui-neng’s mind theorem helps us enlighten in the practice process. Prajna-samadhi is related directly to the essence of Maha-prajnaparamita-sutra, they both admit the importance practicing in the daily life. Daily life in itself is the place where we can practice, it doesn’t need special meditation and walk and we don’t reject meditation and walk at same time. All kinds of actions include meditation and walk, this is the ultimate expression of Mahayana essence transcending traditional meditation and walk. According to Mo-ho chih-kuan, all activities with reality can be divided into wholesome activities, unwholesome activities and activities that do not have any particular moral valence, Chih-i expounded his theory separately from these three aspects because Neither Walking nor Sitting Samadhi doesn’t be limited to any time or space, and can be cultivated by experiencing all activities. The section on cultivation of samadhi by resorting to wholesome activities is that six perfections are no more than how many good works Bodhisattva does, when making six perfections, six perceptions are the part of the internal, six acts are the part of the external, so resorting to wholesome activities deal with twelve forms of activity in total by good of six perfections. When greediness arise from good, we can concretely use “forty-eight propositions” about the four phases of mental activation to solve it. The section on cultivation of samadhi by resorting to unwholesome activities is that Chih-i pointed out some people suffered chaos caused by war or are in officialdom, when they are in the condition of circumstances of personnel matters, evil of greediness, anger and ignorance must be very flourishing. If we didn’t permit them to cultivate samadhi in evil, we would see them helplessly sinking into suffering sea of birth and death. Chih-i didn’t exhort general public to practice because of human heart full of greediness, anger and ignorance originally. Another people don’t have good or bad nature of mind originally, they can’t do good or bad works additionally, so Chih-i also designed the activities specially, which do not have any particular moral valence, to contain this kind of living creatures and make them not be slow on Buddha’s teaching. When we get same points after comparing with practice thought of two kinds of samadhis, first we redescribe each characteristics of prajna-samadhi and neither walking nor sitting samadhi. Next we analyze the same points between two kinds of samadhis from three aspects. So-called three aspects are that they are both from prajna as basis, they both include school discipline of perfect and sudden meaning, they both have different approaches to the same purpose about practice. When we get different points after comparing with practice thought of two kinds of samadhis, we analyze the different points between two kinds of samadhis from three aspects. The three aspects are that they are both very different on thought structure, they have different practice approaches, they arrive at different religious state. Researching development in the future, we can compare with “protecting six organs” in the early Buddhism. Protecting six organs keeps six consciousnesses inward, but prajna-samadhi let six consciousnesses go out freely and unpollutedly from six organs. They are just opposite with each other, so it’s worth researching comparatively. It can also be compared with Vijnanavadin school and Huayan zong school because prajna-samadhi and neither walking nor sitting samadhi also stress to return “one-mind” and practice. Vijnanavadin school and Huayan zong school have the same practice, so it is research focus in the future.