| Abstract |
This essay discusses “The Ti-yung and Chan-shi of Shen-Hsiu’s Zen.” By regarding Shen-Hsiu’s thoughts and comparing with the thoughts of Bodhidharma (菩提達摩), Hui-ko (慧可), Sng-zen (僧粲), Dao-hsin (道信), Hongren (弘忍), and other Buddhist sutras, the author thinks Shen-Hsiu’s Zen not only accedes to the Lanka Zen (楞伽禪) tradition, but also absorbs the “one mind opens two doors” (一心開二門) form of Awakening of Faith in the Mahoyana (大乘起信論). He also thinks the tathat is ti, and the yung includes visuddhi and klista. Although Shen-Hsiu’s thoughts’ basis appertains to true-eternalism system (真常心系), he had been still judged as Yogacara vijnapti vadin(唯識宗), because his theories of cultivation emphasize the klista aspect of mind. Besides, his Zen had been judged as dharma door of gradual cultivation (漸修法門), for the expedient means (方便法門) in his guidance of vimoksa(解脫) are prominent. But if we can find his true meanings and original intentions, we will realize the mind is viuddhi not klista, the subjective awareness is active, and the expedient means are chan not shi in his thoughts.
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