[許兆理]. / 手稿複寫本. / 論文(碩士) -- 香港中文大學. / Shou gao fu xie ben. / [Xu Zhaoli]. / Lun wen (shuo shi) -- xiang gang zhong wen da xue. / Chapter 第一章 --- 序論 --- p.1 / Chapter 第二章 --- 惠能的歷史淵源 --- p.23 / Chapter 一 --- 達摩及其二入四行的學說 --- p.24 / Chapter 二 --- 慧可和僧粲以及楞伽宗之得名 --- p.28 / Chapter 三 --- 道信的師承及其開始重般若 --- p.32 / Chapter 四 --- 弘忍和神秀惠能的關係及本章的結論 --- p.34 / Chapter 第三章 --- 從即度禪法和天臺止觀說到惠能的定慧不于義 --- p.37 / Chapter 一 --- 印度禪法的種類及其安點 --- p.38 / Chapter 二 --- 天台止觀的特色 --- p.47 / Chapter 三 --- 惠能的定慧不二義 --- p.54 / Chapter 第四章 --- 從般若宗的思想說到惠能的般若義 --- p.59 / Chapter 一 --- 般若宗思想通論 --- p.60 / Chapter 二 --- 六家七宗的般若學的偏差 --- p.63 / Chapter 三 --- 僧肇般若學的特色 --- p.68 / Chapter 四 --- 惠能和般若宗的關係 --- p.72 / Chapter 五 --- 由相非到相即 --- p.74 / Chapter 六 --- 惠能對般若自性的體會 --- p.76 / Chapter 七 --- 實踐般若自性的重要 --- p.80 / Chapter 第五章 --- 從大般涅槃經、竺道生和諸家的佛性論說到惠能的自性義 --- p.82 / Chapter 一 --- 大般涅槃經的主要思想 --- p.83 / Chapter 二 --- 竺道生在佛性論方面的成就 --- p.93 / Chapter 三 --- 竺道生以後諸家的佛性論 --- p.96 / Chapter 四 --- 從佛性到自性以及「自性」詞之意義的轉變 --- p.99 / Chapter 五 --- 從惠能悟道的語言以論他對「自性」的體會 --- p.102 / Chapter 六 --- 乘歸一、自性三身佛和自性淨土 --- p.106 / Chapter 第六章 --- 從佛教的漸修及竺道生的頓悟說到惠能的頓悟義 --- p.110 / Chapter 一 --- 佛教的漸修方法 --- p.111 / Chapter 二 --- 竺道生的頓悟說 --- p.114 / Chapter 三 --- 惠能對頓教的重視 --- p.118 / Chapter 四 --- 頓悟就是般若自性的呈現 --- p.120 / Chapter 五 --- 頓悟是（自覺）逆覺的工夫 --- p.122 / Chapter 六 --- 頓悟不假文字 --- p.124 / Chapter 七 --- 頓悟即自悟 --- p.126 / Chapter 八 --- 頓悟與漸修的分別 --- p.129 / Chapter 第七章 --- 惠能以後禪宗的發展和惠能的關係 --- p.134 / Chapter 一 --- 神會和惠能 --- p.135 / Chapter 二 --- 即心即佛 --- p.140 / Chapter 三 --- 佛法不離日常生活 --- p.142 / Chapter 四 --- 文學語言的運用 --- p.144 / Chapter 五 --- 棒喝的宗風 --- p.147 / Chapter 六 --- 無意義的對答語句 --- p.150 / Chapter 第八章 --- 惠能與儒家言心性義的比較 --- p.154 / Chapter 一 --- 何以要比較惠能和儒家之心性義 --- p.155 / Chapter 二 --- 心即是性 --- p.157 / Chapter 三 --- 成聖成佛的先天根據 --- p.159 / Chapter 四 --- 意志之絶對自由 --- p.160 / Chapter 五 --- 般若心興仁心的分別 --- p.161 / Chapter 六 --- 惠能思想的限度 --- p.163

Thesis (M.Phil.)--Hong Kong University of Science and Technology, 2003. / Includes bibliographical references (leaves 124-131). Also available in electronic version. Access restricted to campus users.

The authenticity and interpretation of two Sixth Patriarch paintings, traditionally attributed to Liang Kai, have long been debated by critical scholars. Because of the lack of inscriptions on the paintings to indicate the identity of the depicted figure, the association of him with the Sixth Patriarch of Zen Buddhism, Huineng, has shed much enigmatic light onto the decipherment of these two paintings’ motifs. While historical and literal traditions of Huineng in Zen Buddhism provide no conspicuous references, Zen’s art tradition, on the other hand, provides a more fascinating reading of the Sixth Patriarch paintings by formulating and reconstructing a paradigmatic figure of Huineng and Zen romanticism without restricting itself to historical and literal accuracy.

This paper explores the practical teachings found in the Dunhuang manuscript of the Platform Sutra of the Sixth Patriarch and considers the possibility of practice within a doctrine of sudden enlightenment. Part One outlines how the doctrine of sudden enlightenment can be understood to undermine the purpose for practicing meditation. Part Two first makes a case for the position that practice is presupposed by the text regardless of the doctrine of sudden enlightenment. Next the paper argues for what type of meditation practice the Platform Sutra teaches is consistent with sudden enlightenment. The practice the Platform Sutra teaches is an intentionless, continuous, non-passive non-attachment while in the midst of dharmas that takes as its basis the suchness of things inherent in sentient beings.

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This thesis is a comparative study of the approaches to mental tranquility advanced by the Pyrrhonian skeptic Sextus Empiricus and Huineng, the historically recognized Sixth Patriarch of the Southern Zen School. Relying on the Outlines of Pyrrhonism and the Platform Sūtra of the Sixth Patriarch, the principle texts of the Pyrrhonian and Zen schools respectively, I argue that the Pyrrhonian skeptic’s method of attaining ataraxia (“unperturbedness”) via the use of opposing arguments is essentially identical to that of the Sixth Patriarch Huineng’s employment of “opposition pairs.” Finally, in addition to contextualizing the schools historically, I compare their respective positions on ethical and metaphysical statements.