在聖嚴法師的禪法教學上有一種「數數念佛法」，經常被使用來對治「數息變成控制呼吸」或者「隨息變成昏沉散亂」之禪法，而此種「數數念佛法」是生於清末民初的高僧印光所提倡的「十念記數法」相似，印光因為體驗到「心難制伏」，嘗試使用此種方法後，方才識得其中妙用。今以「數數念佛法」為本論的研究核心，嘗試以種種面向來探討之。筆者首先探討「數」之概念的起源，「數」在中國及印度文化中之涵義？又「數」在數字及計數之意涵？嘗試爬梳出「數數」含有「相續流轉」、「一即十」、「空」、「智慧」等力量，能把阿賴耶識所變現的「數識」，轉成大圓鏡智，最後達到見性成佛之目的。再進一步探究聖嚴把「數數」加上「念佛」稱為「數數念佛」，其中的修行原理及實踐方法。並從禪宗五祖弘忍門下之「宣什宗」，所提倡過之念佛法，來深入探討其念佛是否與「數數念佛」有其淵源？「數數念佛」與傳統念佛法不同之處為何？並且以遵式、印光、聖嚴三位高僧所提倡的「數數念佛」方法，來比對其間之異同？最後探討聖嚴如何在教授「話頭禪」與「默照禪」時，運用「數數念佛」來達成「參禪」與「默照」之目的？其中連結之原理理論與基礎實踐為何？筆者撰寫本論，期望能深入探討「數數念佛」禪法之外，更期望能開展「念佛即參禪」、「念佛即默照」的新視角。

Among the chan methods taught by Master Sheng-Yen, there is the method of “counting and reciting the buddha’s name” which is often used to countervail problems like “breath-counting turning out breath-control” or “following-the-breath turning out drowsiness and scatter-brained”. Such method is similar to the method of “counting the Buddha-name recitation ten times”, a method promoted by Venerable Yin-Kuang, an eminent monk in a period from late Qing dynasty to early Republican era in Chinese history. Venerable Yin-Kuang apprehended that “the mind is very difficult to handle”, and after trials of applying such method, he was amazed by its refined effects. This article will center on the method of counting and reciting the buddha’s name, in order to investigate it through a variety of perspectives. The author first explores origins of the concept of “number”, the meanings in Chinese and Hindu cultures, and the substance in numerals and numeration. The effort is to reveal that “counting” possesses the powers of “continuously circling”, “one is ten”, “vacancy”, and “wisdom”, by which the Consciousness of Numeration presented in Alaya Vijnana could be transformed into the Great Perfect Mirror Wisdom. In the end, it could lead to seeing the nature and attaining Buddhahood. Furthermore, the exploration advances to why and how Master Sheng-Yen combined “counting” and “Buddha-name recitation” as the method of “counting and reciting the buddha’s name”, along with the nature and the fulfilling approaches of such practice. In addition, “Xuan-Shi” Lineage, branching from the fifth patriarch Hung-Ren in Chan School, once promoted Buddha name recitation in Chan practice. Is this connected to the method of counting and reciting the buddha’s name? What’s the difference between the method of counting and reciting the buddha’s name as well as the traditional method of Buddha-name recitation? What are the similarities and differences among methods of counting and reciting the buddha’s name promoted by Masters Zun-Shi, Yin- Kuang, and Sheng-Yen? After dealing with these questions, the article then explores how Master Sheng-Yen, while teaching Hua- Tao and Silent Illumination, introduced the method of counting and reciting the buddha’s name to lead to Chan-investigation and silent illumination? What is the theoretical framework and practical application in such connection? Overall, this article aims at not only a thorough exploration of the Chan method of counting and reciting the buddha’s name, but also the development of a new perspective on the idea that “Buddha-name recitation is in itself Chan investigation and Silent Illumination.”