本文對禪宗思想史之中的「禪與如來藏說」的交涉的問題，加以闡明，進行反思。傳說中禪宗達摩祖師以四卷本《楞伽經》為禪悟之教證，《楞伽經》提出著名的「如來禪」，而《楞伽經》倡言「如來藏藏識」，是如來藏說的要典。在早期禪史中，禪法的形成與發展與如來藏說有不絕如縷的關係。考察「如來禪」一語最早即出現於四卷本《楞伽經》，重視「自覺聖智」，依如來藏理對眾生界行不思議禪觀，達摩師弟，遞相傳習此如來清淨禪，終於形成作為如來禪的達摩禪，這是以證悟大乘佛教「如來藏」、「佛性」為根本的如來禪，和當時同時流行的另外兩種禪法（以數息為主的安般守意小乘禪法，以對治和念佛為主的兼融大小乘的禪法）鼎足為三。「如來藏禪」是印度禪的本貌，中國的南宗禪強調「見性」思想，其後並開展出祖師禪「作用見性」的大機大用，這已是經由《涅槃經》「見性」思想的過渡，而移植到中國思想「體用哲學」的文化土壤上所開出的奇葩，而和印度古貌的「如來藏禪」對「信」的強調，二者在修行風格上和哲學型態上有所不同。

This article elaborates the relationship of Chan (Zen) and Tathagatagarbha-vada and tackles its problem. The tradition holds that Bodhidharma chose the Lankavatara Sutra (Four Chapters Version) as containing his essential teaching of Zen. This legend implies some interesting hints about the relationship between Zen and Tathagatagarbha-vada. The Lankavatara Sutra is the principal text of Tathagatagarbha-vada. Both these two terms of “Rurai Chan (Tathagatagarbha Chan)” and “Tathagatagarbha Consciousness” appear in the Lankavatara Sutra (Four Chapters Version). It proves the connections of Chan (Zen) with Tathagatagarbha-vada. Actually, the “Rurai Chan (Tathagatagarbha Chan)” is the synonym of Tathagatagarbha-vada-Chan. This article explains the reasons how and why the “Rurai Chan (Tathagatagarbha Chan)” appears in the Lankavatara Sutra (Four Chapters Version), before learning about its importance and meaning for the emergence of Chinese Chan. Chinese Chan masters use “Rurai Chan (Tathagatagarbha Chan, 如來禪)” in the Lankavatara Sutra as an inspiration to their practices of Zen Buddhism. The Tathagatagarbha doctrine states, for example, that “self-realization” of wisdom depends on one’s faith in Buddha-nature (Tathagatagarbha), and meditating on Buddha-nature within each human being may bring to fruition of enlightenment. This kind of meditative practices differs Rurai Chan from the other two kinds of meditation doctrines, Mahayana Buddhist meditation (Visualization of Buddha and mantra recitation) and Hinayana Buddhist meditation (anaprana). “Rurai Chan” witnesses the transmission of Zen Buddhism from India to China. Its distinctive features defined Zen Buddhism in China in very early times. Under the sixth patriarch Huineng, the Chinese Chan was gradually moving toward “Appropriation of the Buddha-nature” (見性), central element of the Patriarch Chan (祖師禪), whose teachings are always contrasted with Rurai Chan. Spiritual teachings of the Patriarch Chan focus on “appropriation of the Buddha-nature” of the present awareness. It emphasizes the great function of the inherent Buddha-nature. This article will discuss alterations of the meaning “Appropriation of the Buddha-nature” in the Nirvana-sutra (India text) from its interpretation by the sixth patriarch. In the Patriarch Chan, emphasis on “Appropriation of the Buddha-nature” of the present awareness is based on the Substance-Function theory of the Chinese traditional philosophy. So the style and philosophical approach of Chinese Patriarch Chan is quite different from Indian Tathagatagarbha-vada-Chan. This article uses the Buddhist hermeneutical theory to tackle all these problems in the history of Zen development in China and India.