本文從《楞伽經》的思想特色開始討論，分析《楞伽經》闡發的實修觀，最後介紹聖嚴法師與《楞伽經》相承的禪學思想。《楞伽經》是禪宗早期重要經典，特色有：一、「宗通」強調菩薩道修行。二、指出語言的局限性。三、其心識思想為「不立文字」之基礎。四、具有早期佛教發展的時代性，須先具備大乘理論基礎，才能掌握真義。《楞伽師資記》對於《楞伽經》的理解環繞在「心」的理論上，強調修心法門，而唐宋僧人對於楞伽師的理解也強調修心。
依此脈絡，討論聖嚴法師禪學思想，分為四點做一整理分析：一、其思想史脈絡基礎，二、其見「二入四行」與南北禪宗的分道，三、其論「宗通」，四、其論「定慧一體」。聖嚴法師理解的《楞伽經》，同於古代的高僧大德，強調《楞伽經》的實修觀，他對於達摩禪、道信禪與慧能禪進行理路清晰的指示，認為道信為承接前期「北宗」並開展其後「南宗」的過渡關鍵人物，他並且觀察到，對於定慧位置的調整，正是南宗別北宗的理論立場所在。

This article reevaluates the Lankavatara Sutra in the history of Chan Buddhism and then examines Master Sheng Yen’s doctrinal take on this scripture. In the first part of this paper, four characteristics of the Lankavatara Sutra are discussed: (1) its emphasis on the bodhisattva path; (2) the limits of language; (3) the theory of mind; and (4) features of fifth-century Chinese Buddhism.
Along this line, Master Sheng Yen’s understanding of the Lankavatara Sutra have at least four relevant themes: (1) the intellectual history; (2) the “two entries and four practices”; (3) the “principal path”; and (4) the “oneness of meditation and wisdom.” In short, Master Sheng Yen’s assessment of the Lankavatara Sutra is consistent with previous Chan masters and he insightfully observed that the repositioning of meditation and wisdom marked the watershed in the transition from the “Northern” Chan to the “Southern” Chan Schools.