本文試圖藉盧曼的系統理論途徑來分析一種禪宗文獻中對區別概念的應用方式。盧曼把「社會」理解為一種獨立運轉而且已分化出無數次系統的「溝通系統」，而「溝通」則是一種在「意義」此媒介中進行標示與區別的「觀察」運作。根據盧曼的途徑，佛教是社會的宗教系統中各種次系統之一，而禪宗可被理解為一種在佛教系統中分化出來的溝通人系統。猶如其他溝通系統一樣，「禪」系統所以能夠形成且持續運作，是因為此系統的運作使用若干獨特的導向區別或「符碼」。同時，這種系統的觀察運作具有某些內在約束與根本矛盾。就本文所分析的《學禪方便譚》一文而言，其中對區別的應用方式顯示出：猶如宗教系統中其他的次系統，禪宗的溝通也必須首先透過一種被盧曼稱為「偶然性程式」的區別（例如：「真心」）來遮飾它自己觀察運作的根本矛盾性，隨後才能夠藉它特殊的矛盾溝通形式來傳達訊息。禪宗溝通所指涉的「真心」不能透過一般的、標示的區別運作被觀察到。為了使觀察者達成一種不區別的區別運作狀態，禪宗溝通試圖不斷地顯示出任何觀察運作的根本矛盾性，在此系統的運作中，「疑情」的語義形式即發揮了這種功能。「疑情」的符碼使得禪宗的溝通在佛教溝通系統中分化出來並持續地自我再製。本文結論指出，由於藉助盧曼的系統理論途徑可將禪宗溝通置於若干根本且牽涉所有宗教溝通形式的問題之背景上來加以分析，因而，有助於發展出比較研究的問題提出法，並可啟發有關佛教其他傳統的「溝通」研究。

　　　　　This article analyzes a contemporary Chan Buddhist text with the help of Niklas Luhmann's system theory, which is known for its focus on problems of paradox cuased by the use of distinctions and differences in communication. The analysis confirms that Chan communication deals with the problem the function of religion is related to, i.e. the treatment of the difference observable/unobservable, and further shows that Chan communication suffers from the same restrictions and paradoxes as any other religious form of communication. However, the peculiarity of Chan communication lies in its specialization on non-observation of distinctions as a mode of observation, which is achieved by constant reference to the fundamental paradox of all observations. In Chan communication, this peculiar state of observation is coded as 'doubt'. 'Doubt' functions as the major element in the differentiation and self-reproduction of the Chan-system as a sub-system of Buddhism. The system theoretical analysis allows us to understand the characteristics of Chan communication within the context of fundamental problems which any form of religious communication faces. This leads to comparative perspectives, which could inspire a communication-oriented redescription of other forms of Buddhism.