摘要:《楞伽经》对中国佛教文化的影响深远，在中国佛教历史上具有极其重要的地位。初祖达摩大师将《楞伽经》四卷本传给慧可，慧可亦以《楞伽经》开示其弟子，以之为如来心地要门。《楞伽经》汉译带来了中国禅宗的开始，其所说的修行对早期禅宗的发展具有极大的作用，继而形成了楞伽宗。楞伽师非常重视《楞伽经》所说的理论和实践修行方法。

本文主要针对《楞伽经》的修行理论体系来作研究。因为《楞伽经》不是讲述具体的实修方法，所以本论文确定了题目是《楞伽经》之修行理论研究。修行的概念包括理论和实践两部分，统称修行理论。从理论思维的角度来说，众生有清净如来藏，可是众生被无明熏习，堕于烦恼，结果面临着痛苦。反之修行者为了回复本来清净的状态，必须需要修行，通过修行后达到自觉圣智的境界。证得自觉圣智就是真如，这过程是“返本还源”。本论文的内容是围绕“返本还源”展开论述。

本论文的另一研究思路是“文理克谐，行质一贯”。其实《楞伽经》要说的法很多，而且觉得很乱，所以很多学者在研究《楞伽经》的时候，选择了部分概念。本论文的计划是通过修行理论，体现出全体的相关性，而这也是本论文的创意所在。其实仔细看《楞伽经》，会发现一种相关性的体系。比如《楞伽经》每次提出佛教重要教义，即先提出理论教义，然后劝说使修行者修学。仔细推敲才会了解其含义，这一发现很值得关注。而且，从整体角度来看《楞伽经》，才会理解作者的写作意图，比如经文中从理论教义中提出“正智，如如”然后又从实践中介绍“四顿四渐”的方法，这也就是修行方式上的“正智，如如”。《楞伽经》里有不少这样的相关关系。如果以修行角度来看《楞伽经》的话，会感觉得到主要教义不是随意分散的，而是集中体现一个方向和目的，整个结构一目了然。这就是本研究的重要的发现点。

本文之思想综合起来讲，第二章和第三章展开《楞伽经》理论上的主要教义，比如从五法角度来讲，第二章的主要内容“如来藏”相当于“正智”和“如如”。还有第三章的主要内容是众生的根本障碍即“缘起自性”和“妄想自性”相当于“名、相、妄想”。这就是三自性所说的“依他起性”和“遍计所执性”，如此以来，如来藏是圆成实性，了解此类理论也是修行。在第四章提出一种实践修行内容及次第。然后在第五章介绍《楞伽经》所说的具体的修行方法。所以在这两章主要讲的是实践上修行。第六章讲修行的结果是回复本来清净如来藏，换句话说“返本还源”。如此《楞伽经》的修行理论给早期禅宗以极大的影响。这就是本论文的主要概括。

关键词：修行   如来藏  五法  自觉圣智  楞伽师

A Study on the Theoretical system of Yoga practice in the Laṅkāvatāra-sūtra.

Abstract：In the history of Chinese Buddhism,The Laṅkāvatāra-sūtra has held significant status. After it was translated into Chinese, Bodhidharma handed Four fasciculus of The Laṅkāvatāra-sūtra to Huike who shared them with his pupils, heralding the birth of Zen Buddhism in China. Yoga practice mentioned in the Laṅkāvatāra-sūtraplayed a critical role in the development of early Zen Buddhism, resulting in the formation of Laṅkāvatāra School . All Masters and Disciples of the Laṅkāvatāra-sūtra focused on principles and ways of yoga practice.

This paper aims to study the theoretical system of yoga practice from the Laṅkāvatāra-sūtra.The Sutra stresses the unity between the teaching of Buddhism and Zen. Fromthe theoretical perspective, Sattva have Śuddha Tathāgatagarbha.But they fall into Kleśa with Xunxi of Avidyā and are confronted with duḥkha as a result. On the other hand, Yogacara should perform yoga practicein order to restore the initial state of Śuddha, and would reach as a perceptual-object of Prātyatmārya-jñāna after the yoga practice. Finding Prātyatmārya-jñāna is Tathātā, and the entire process is to return one's initial place.

 This paper would develop as follows;In Chapter 1, the Chinese translation of the Lankāvatāra–sūtrais introduced. The main studies of this paper is based on the translation by Gunabhadraof four fasciculus of Laṅkāvatāra-Treasure-Sūtra. This paper would divide the sutra by 86 paragraphs, give an outline on it, and look into the sutra, mainly focused on two characteristics; firstly,introducing a theory first andthen recommending yoga practice, and secondly, revealing apparent consistency throughout the sutra, not independent from one another, by suggesting a well-organized structure from Chapter 1 to Chapter 5 to offer theory and yoga practice from the perspective of practice theory.Chapter 2 and Chapter 3 provide major teachings in theory of the Laṅkāvatra-sūtra. For example, Chapter 2 mainly talks about Tathāgatagarbha, the ground for yoga practice, from the perspective of five Dharmas. Tathāgatagarbha corresponds with Samyagjñāna and Tathātā. Chapter 3 shows that Fundamental Obscurations of Sattva from the perspective oflakṣaṇa of Sattva are Parikalpita and Paratantra, which correspond to nāma,nimitta, vikalpa. This correspond to para -tantra-svabhāva and Parikalpita-svabhāva among the tree self-nature. Tathāgatagarbha corresponds to pariniṣpanna-svabhāva. Understanding these is also part of yoga practice. Chapter 4 and 5 explore theory of yoga practice on implementation. Chapter 4 is about the content and steps of yoga practice in the Laṅkāvatāra-sūtra. As pre-requisite for yoga practice, a practitioner should achieve Four Groups of Concept before starting the practice. The practice mainly focuses on the five Dharmas, the three self-nature, Eight – vijñānas, and two forms of selflessness. Chapter 5 introduces specific ways of yoga practice provided by the Laṅkāvatāra-sūtra. Chapter 6 reviews the outcomes after yoga practice, which is called Prātyatmārya-jñāna in the Laṅkāvatāra-sūtra. The intended outcome after yoga practice is to recover Śuddha Tathāgatagarbha. Chapter 7 studies the influence of yoga practice in the Laṅkāvatāra-sūtra on early Zen Buddhism.But this does not go beyond brief introduction of masters and disciples of the Laṅkāvatāra-sūtra, who were formed after The Laṅkāvatāra-sūtra was translated into Chinese,and their ways of zenpractice.

Key Words：Yoga practice   Tathāgatagarbha   Five Dharmas   Prātyatmārya-jñāna   Masters and Disciples of the Laṅkāvatāra-sūtra

指导教师：魏常海教授