六(liu)祖(zu)惠能(neng)大(da)師(公元638——713年),俗姓盧,唐新(xin)州(今(jin)廣東新(xin)興縣)人,中國禪宗(zong)杰出大(da)師。24歲聞《金剛經》開悟而(er)辭母北(bei)上湖(hu)北(bei)黃梅謁五祖(zu)弘忍,以一首(shou)“菩提本(ben)無樹,明鏡亦非臺。本(ben)來無一物,何處惹塵埃。”法偈得五祖(zu)認可(ke),夜授《金剛經》,密傳(chuan)禪宗(zong)衣缽信物,為第六(liu)代祖(zu)。惠能(neng)在曹溪(xi)大(da)倡頓悟法門,主張不(bu)立文字,教(jiao)外(wai)別(bie)傳(chuan),直指人心,見性成佛。他用(yong)通俗簡易的修持方法,取代繁瑣的義學,形成了(le)影響久遠(yuan)的南宗(zong)禪,成為中國禪宗(zong)的主流(liu)。六(liu)祖(zu)惠能(neng)的思想,集中體(ti)現于(yu)《六(liu)祖(zu)法寶壇經》。
俗家姓盧,其父早(zao)亡,家境(jing)貧(pin)困,惠(hui)能(neng)以(yi)賣柴(chai)奉(feng)養母親。在(zai)賣柴(chai)回家的路上聽到(dao)有人誦念《金剛經(jing)》而產生學(xue)習(xi)佛法之心。670年(nian)(nian)(nian)離(li)家學(xue)法,672年(nian)(nian)(nian)惠(hui)能(neng)到(dao)黃梅東(dong)山寺,后(hou)到(dao)南(nan)海(今廣(guang)州)法性(xing)寺(今光孝寺),不久(jiu),惠(hui)能(neng)就在(zai)法性(xing)寺菩(pu)提樹下開演(yan)東(dong)山法門(men)。其后(hou)不久(jiu),即移居曹溪(xi)寶林寺,韶州(今廣(guang)東(dong)韶關)刺使韋璩(qu)久(jiu)仰慕惠(hui)能(neng)的道風(feng),請他(ta)講法,聽眾超過千人。所說法語,由弟子法海記錄,整(zheng)理為《壇經(jing)》傳于(yu)后(hou)世。唐玄宗先天二年(nian)(nian)(nian)(公元713年(nian)(nian)(nian))惠(hui)能(neng)圓(yuan)寂,終年(nian)(nian)(nian)七十六歲。
惠能禪學思想的主要特點是(shi)“識心(xin)(xin)見性(xing)”和(he)(he)“頓悟(wu)成佛”。前者是(shi)他的心(xin)(xin)性(xing)本體論,說明“心(xin)(xin)”、“性(xing)”是(shi)眾生成佛的依(yi)據:后者是(shi)他的宗教(jiao)修(xiu)行(xing)方法(fa)論,提出宗教(jiao)修(xiu)行(xing)的原則和(he)(he)方法(fa),
首先,惠(hui)能(neng)認(ren)為,人(ren)(ren)(ren)(ren)的(de)(de)“心(xin)”,“性(xing)(xing)(xing)(xing)”即為佛性(xing)(xing)(xing)(xing),因此,“一切眾生皆有佛性(xing)(xing)(xing)(xing)”,人(ren)(ren)(ren)(ren)人(ren)(ren)(ren)(ren)都可成佛,他說,人(ren)(ren)(ren)(ren)的(de)(de)本(ben)性(xing)(xing)(xing)(xing)是(shi)(shi)清凈(jing)(jing)無染的(de)(de),“人(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)本(ben)凈(jing)(jing)”;“但(dan)能(neng)離(li)相,性(xing)(xing)(xing)(xing)體(ti)清凈(jing)(jing)”;“自(zi)(zi)性(xing)(xing)(xing)(xing)常(chang)清凈(jing)(jing)”。他所謂的(de)(de)清凈(jing)(jing),是(shi)(shi)指那(nei)種除去了煩惱,癡迷(mi)染污而(er)達至(zhi)的(de)(de)純真(zhen)、清潔、寂靜(jing)的(de)(de)狀(zhuang)態(tai)。既然(ran)惠(hui)能(neng)在(zai)(zai)心(xin)性(xing)(xing)(xing)(xing)論上提(ti)自(zi)(zi)性(xing)(xing)(xing)(xing)本(ben)自(zi)(zi)具足(zu),那(nei)么,在(zai)(zai)修(xiu)行(xing)(xing)方法論上必然(ran)是(shi)(shi)“自(zi)(zi)悟自(zi)(zi)修(xiu)”、“不(bu)假(jia)外(wai)求”。他說:“善(shan)知(zhi)識(shi),見(jian)自(zi)(zi)性(xing)(xing)(xing)(xing)自(zi)(zi)凈(jing)(jing),自(zi)(zi)修(xiu)自(zi)(zi)作(zuo)自(zi)(zi)性(xing)(xing)(xing)(xing)法身(shen),自(zi)(zi)行(xing)(xing)佛行(xing)(xing),自(zi)(zi)作(zuo)自(zi)(zi)成佛道”;“救世度人(ren)(ren)(ren)(ren)須(xu)自(zi)(zi)修(xiu)”。要覺(jue)悟解脫,應依(yi)靠自(zi)(zi)己的(de)(de)力(li)量,在(zai)(zai)主體(ti)自(zi)(zi)身(shen)用功夫,而(er)不(bu)能(neng)遺(yi)其內而(er)執(zhi)其外(wai)。“自(zi)(zi)性(xing)(xing)(xing)(xing)心(xin)地以智慧觀照,內外(wai)明(ming)澈,識(shi)自(zi)(zi)本(ben)心(xin),若識(shi)本(ben)心(xin),即是(shi)(shi)解脫”;“聞(wen)其頓教,不(bu)假(jia)外(wai)修(xiu),但(dan)于(yu)自(zi)(zi)心(xin),令自(zi)(zi)本(ben)性(xing)(xing)(xing)(xing)常(chang)起正見(jian),煩惱塵勞眾生,當時盡悟”。同時,在(zai)(zai)提(ti)倡“自(zi)(zi)悟自(zi)(zi)修(xiu)”的(de)(de)大前提(ti)下,惠(hui)能(neng)還提(ti)出了一些具體(ti)的(de)(de)修(xiu)行(xing)(xing)方法。
(1)無念為宗。他(ta)說:“我此法門,從上(shang)以來,頓(dun)漸皆立無念為宗,無相為體,無住為本(ben)。”“悟般(ban)若三(san)昧,即(ji)是無念。何(he)名(ming)無念?無念者,見一切法,不(bu)(bu)著一切法;遍一切處,不(bu)(bu)著一切處。”
(2)定(ding)(ding)(ding)慧(hui)(hui)等(deng)學。惠能(neng)反對以前禪法(fa)中(zhong)割裂定(ding)(ding)(ding)、慧(hui)(hui)的(de)做(zuo)法(fa),主張定(ding)(ding)(ding)慧(hui)(hui)一致,他說:“我(wo)此法(fa)門,以定(ding)(ding)(ding)慧(hui)(hui)為本,第一勿迷言定(ding)(ding)(ding)慧(hui)(hui)別。定(ding)(ding)(ding)慧(hui)(hui)體一不二,即定(ding)(ding)(ding)是(shi)慧(hui)(hui)體,即慧(hui)(hui)是(shi)定(ding)(ding)(ding)用。即慧(hui)(hui)之時定(ding)(ding)(ding)在(zai)慧(hui)(hui),即定(ding)(ding)(ding)之時慧(hui)(hui)在(zai)定(ding)(ding)(ding)。”這種“定(ding)(ding)(ding)慧(hui)(hui)等(deng)”的(de)主張,實際上(shang)是(shi)抬(tai)高(gao)慧(hui)(hui)而貶低舊(jiu)有意(yi)義上(shang)的(de)禪定(ding)(ding)(ding),提倡一種活(huo)潑(po)的(de)、不拘形式的(de)、自(zi)由(you)自(zi)在(zai)的(de)新禪法(fa)。
(3)頓悟(wu)(wu)(wu)(wu)成佛(fo)(fo)。惠能的新禪(chan)法就是(shi)─頓悟(wu)(wu)(wu)(wu)成佛(fo)(fo),就是(shi)“明心(xin)見(jian)(jian)性”。“我于忍和尚處(chu),一(yi)聞(wen)言下大悟(wu)(wu)(wu)(wu),頓見(jian)(jian)真如本性”,“故知(zhi)不悟(wu)(wu)(wu)(wu),即(ji)佛(fo)(fo)是(shi)眾(zhong)生(sheng),一(yi)念(nian)若悟(wu)(wu)(wu)(wu),即(ji)眾(zhong)生(sheng)是(shi)佛(fo)(fo)”,“前念(nian)迷即(ji)凡,后(hou)念(nian)悟(wu)(wu)(wu)(wu)即(ji)佛(fo)(fo)”,強(qiang)調只要一(yi)念(nian)覺悟(wu)(wu)(wu)(wu),即(ji)可(ke)頓入佛(fo)(fo)地,
總之,惠能(neng)南宗禪(chan)的(de)(de)顯著特(te)點(dian)就(jiu)(jiu)是禪(chan)與般(ban)(ban)(ban)(ban)若(ruo)(ruo)(ruo)的(de)(de)一體不二,“識心見性(xing)”就(jiu)(jiu)是體認人(ren)和(he)事(shi)物本來(lai)(lai)面(mian)目(mu),而事(shi)物的(de)(de)本來(lai)(lai)面(mian)目(mu),就(jiu)(jiu)是實相般(ban)(ban)(ban)(ban)若(ruo)(ruo)(ruo);“頓悟成佛”也還是頓現菩提(ti)般(ban)(ban)(ban)(ban)若(ruo)(ruo)(ruo)之智,在(zai)這里,參(can)禪(chan)就(jiu)(jiu)是求(qiu)證般(ban)(ban)(ban)(ban)若(ruo)(ruo)(ruo)實相,實相般(ban)(ban)(ban)(ban)若(ruo)(ruo)(ruo)就(jiu)(jiu)是禪(chan)悟,般(ban)(ban)(ban)(ban)若(ruo)(ruo)(ruo)就(jiu)(jiu)是禪(chan)的(de)(de)糟髓(sui)所(suo)在(zai)。
1958年8月(yue)21日(ri),毛澤(ze)東(dong)在(zai)中(zhong)(zhong)共中(zhong)(zhong)央(yang)政治局(ju)北戴河(he)擴大會議上講(jiang)話時(shi)對(dui)與會者介紹說(shuo):唐朝(chao)佛教《六祖壇經》記載,惠(hui)能(neng)和尚,河(he)北人,不識(shi)字,很有學(xue)問,在(zai)廣東(dong)傳經,主(zhu)張一切皆(jie)空。這是徹底(di)的(de)唯心論,但他突出了主(zhu)觀能(neng)動性(xing)。
唐(tang)憲宗謚號大(da)鑒禪師。