“Long Scroll of the Treatise on the Two Entrances and Four Practices”的意思、由来-开放百科全书

词条

Long Scroll of the Treatise on the Two Entrances and Four Practices

释义

History
Teachings
Structure
References

The Treatise on the Two Entrances and Four Practices (Chinese: 二入四行; Pinyin: èrrú sìxíng; Wade-Giles: Erh-ju ssu-hsing; Japanese: Ninyū shigyō ron) is a Buddhist text attributed to Bodhidharma, the traditional founder of Chan (Japanese: Zen) Buddhism.

History

The text, sometimes referred to simply as The Two Entrances, was first used in 6th century CE by a group of wandering monks in Northern China specializing in meditation who looked to Bodhidharma as their spiritual forebearer. Though this text was originally attributed to Bodhidharma, a great deal of material was added to it, probably around the 8th century, by the monks or perhaps other anonymous groups. The work, along with T'an Lun's biography of Bodhidharma and other newly discovered manuscripts, was recompiled by a Japanese Zen practitioner, Suzuki Daisetsu, in 1935.

Teachings

The two entrances referred to in the title are the entrance of principle (理入 lǐrù) and the entrance of practice (行入 xíngrù).

"Entrance of principle" refers to enlightenment through understanding and meditation; it is explained in one short passage:
To enter by principle means to realize the essence through instruction and to believe that all living things share the same true nature, which isn’t apparent because it’s shrouded by sensation and delusion. Those who turn from delusion back to reality, who "meditate on walls," the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures, are in complete and unspoken agreement with principle. Without moving, without effort, they enter, we say, by principle.^[1]
"Entrance of practice" deals with enlightenment through different daily practices. In the section on the latter, the four practices are listed as being at the core of Bodhidharma's teaching. These are:^[2]
- Practice of the retribution of enmity: to accept all suffering as the fruition of past transgressions, without enmity or complaint.
- Practice of the acceptance of circumstances: to remain unmoved even by good fortune, recognizing it as evanescent.
- Practice of the absence of craving: to be without craving, which is the source of all suffering.
- Practice of accordance with the Dharma: to eradicate wrong thoughts and practice the six perfections, without having any “practice”

According to John R. Mcrae, "the “entrance of principle” refers to interior cultivation, mental practice undertaken deep within the individual’s psyche, and the “entrance of practice” refers to practice undertaken actively and in interaction with the world."^[3]

Structure

The format of the text is that of a collection of the master's teaching as collected by his students. There are two entrances listed, one abstract and one concrete. In other words, the text list two different ways of achieving enlightenment, one based on inward reflection (the entrance of principle) and one based on outward action (the entrance of practice). The bimodal structure of this treatise was frequently copied and became typical in early Chan Buddhism.

References

"Daily Zen Journal," Issue #6 [https://archive.is/20130121065349/http://www.dailyzen.com/zen/zen_reading6.asp]
Dumoulin, Heinrich. "Early Chinese Zen Reexamined" (pdf) [https://nirc.nanzan-u.ac.jp/nfile/2505]
McRae, John R. "The Antecedents of Encounter Dialogue in Chinese Ch'an Buddhism"
Sheng-Yen. "Tso-Ch'an" [https://web.archive.org/web/20041103215248/http://www.chibs.edu.tw/publication/chbj/02/02_10.htm]

1 : Zen texts

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