禅宗视域下的念佛观与往生观--以《坛经》为中心

慧能通过对此岸与彼岸距离的厘定，对依报关系与自心体、用不二的发挥，对学、修一体化的新解，对顿、渐成佛的演绎等问题，围绕往生净土的主体论、境界论、修行论、时间论等四个方面进行阐发。以佛性论为根基，从“自性清净心”下手，在禅宗“明心见性”根本前提下，汇通了此岸与彼岸、生死与涅槃的关系，将自身的解脱实践论融入其中，令般若智慧与善巧方便合一。慧能的“往生净土”说不仅是对道生以来的“佛性论”和“顿悟成佛”说的继承与发展，更是对历史以来禅法中关于念佛观、往生观的总结与创新，这种将思辨高深的理论与务实践行的修法统一起来的致思模式，开创出修佛法而不坏世法的新视角，进一步深化了关于“佛性”“往生”观念的内涵与外延，推动了佛教中国化的进程。

On Zen s Perspective of Recitation and Future Life---Focusing on the Rostrum Scriptures

Based on the judgment on the distance between the temporality and the nirvana, Hui Neng analyzed the reliance on Vipāka, the relationship between essence and function of self?consciousness, newly interpreted the integration of learning and practice Buddhism, and responded to the dispute between the sudden realization and the gradual realization. In the Rostrum Scriptures, he elucidated the theory of Sukhavati focusing on four aspects, which are: the subjectivity theory, the theory of life realm, the theory of practice, and the theory of time. Based on the theory of Buddha nature, starting from the prakrti?parisuddhatva and following the principle of pursuit of inner mind, Hui Neng made the Praj 8 13ā0a8nAd3 s9killful means into one through his own practice of vimukta. His theory of rebirth to Sukhavati inherited the theory of Buddha nature and the theory of “To attain buddhahood in the way of sudden enlightenment” after Dao Sheng, and made a great contribution to the sinicization of Buddhism.