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1、華中科技大學(xué)碩士學(xué)位論文摘要本文以《六祖壇經(jīng)》為主要文本，在努力吸取前輩時(shí)賢已有研究成果的基礎(chǔ)上，從歷史考據(jù)、禪學(xué)義理和禪法實(shí)踐等三個(gè)方面對(duì)慧能禪學(xué)思想加以論述。通過對(duì)慧能生平、《壇經(jīng)》和有關(guān)禪籍的考證和論述，以探索較為真實(shí)的慧能行狀。另外，根據(jù)對(duì)慧能嗣法偈的相關(guān)分析，闡述慧能得法之時(shí)的佛學(xué)思想以及北宗神秀的禪法特點(diǎn)?；勰芤浴白孕浴睘楹诵姆懂犝归_的心性論，融攝了般若學(xué)、佛性論和傳統(tǒng)儒道心性論，強(qiáng)調(diào)佛性與自性不二，真心與妄心不二，慧能“直指心源，見性成佛”之旨的深層內(nèi)涵是以自心解脫為根本的。另外，慧能對(duì)“禪定”意義的創(chuàng)造性轉(zhuǎn)換是建立在“定慧等學(xué)”、
2、體用一如的思想基礎(chǔ)上的?；勰茴D教法門以“無(wú)念、無(wú)相、無(wú)住”為禪修原則和實(shí)踐方法，簡(jiǎn)截明快，不假文字，在此基礎(chǔ)上便形成了南宗禪“不離世間、自性自度”的義理核心和保任工夫，并最終以明心見性、頓悟成佛為慧能禪學(xué)思想的理論歸結(jié)。關(guān)鍵詞：自性、本心、定慧、無(wú)相、禪悟I華中科技大學(xué)碩士學(xué)位論文AbstractThisthesisisdividedintothefollowingthreeparts.ItmakesanattempttoanalyzethetheoreticalideasandthepracticalproceedingsofZenPhilos
3、ophyentitledbyHuineng(A.D.638~713)astheoutstandingrepresentativeofChineseBuddhismfromtheimplicitroutineofthehistoricaltextualcriticismonthebasisofthecomprehensiveresultsoftheacademicresearchesontheoriginaltextof“ThePlatformSutraoftheSixthPatriarch”.Thefirstchapterleadsabriefd
4、iscussiononthelifetimeofHuinengfromthehistoricalreferenceofZenwiththecomparisonofthemaincontentsindifferentversionsof“ThePlatformSutraoftheSixthPatriarch”.Inaddition,bothHuinengandShenxiuarethedisciplesorpioneersoftheCouplePeaksMountainSectofZenentitledbyHongrenwhosemeditativ
5、epracticalcultivationresultsinZen'sdistinctstyleof“theenlightenmentofessence”inthesouthandnorthofChina.Thesecondchapterexplorestheorientationofthebasictheoryoftheparticularideaof“theNon-DualismoftheUltimateReality”.Themostdistinguishingfeatureofthedefinitivenature“svabhava”co
6、mbinesthesupremewisdom“praj?a”withthepresenceoftheBuddha-natureadvocatedbyNirvanaSchoolaccompaniedbythecorevaluesofConfucianismandNewTaoism.Furthermore,theemphasisontheequivalenceof“theReturnofCalm&Wisdom”interpretsthesignificanceof“theMeditativeIntrospection”inaccordancewith
7、theholisticperspectiveincognitionoftheultimatetruth.ThethirdchapterexpressesthetraitsofthespiritualcultivationentitledbyHuinengwhichpermeateinthereligiouspracticethroughtheideasofthesimplicityasalackorabsenceofexternalconstraintwithoutintentionbyawakeningtothefundamentalreali
8、tyinthedailyhuman“l(fā)ife-world”.AccordingtotheexpositionoftheBuddhistt
