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Wholly Imaginary, Absolutely Real: Zhiyi's Treatment of Guanyin=智顗對觀音的處理：完全虛構，絕對真實 |
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| Author |
Ziporyn, Brook Anthony (著)=任博克 (au.)
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| Source |
聖嚴研究：第十輯=Studies of Master Sheng Yen Vol.10
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| Date | 2018.05 |
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| Pages | 223 - 253 |
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| Publisher | 法鼓文化 |
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| Publisher Url |
http://www.ddc.com.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Series | 聖嚴思想論叢 |
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| Series No. | 10 |
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| Content type | 專題研究論文=Research Paper |
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| Language | 英文=English |
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| Note | 聖嚴思想國際學術研討會(第6屆)
會議時間：2016年7月1、2日
作者單位：美國芝加哥大學神學院教授
Professor, The University of Chicago Divinity School, USA
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| Keyword | Guanyin=觀音; Tiantai=天台; Three Truths=三諦; ganying (eliciting and response)=感應; Buddhist epistemology=佛教認識論 |
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| Abstract | The superhuman bodhisattvas of Mahāyāna Buddhism,as objects of devotion, granters of prayers, and purveyors of supernormal salvific powers, raise many interesting questions in the philosophy of religion. In this paper, I’d like to look at Zhiyi’s expansive commentary to the 25th Chapter of the Lotus Sutra, the Guanyin xuanyi, and Siming Zhili’s subcommentary thereto, the Guanyin xuanyiji, with an eye to how the devotional relationship between suffering sentient beings and the salvific compassion of Guanyin is reconfigured in terms of the non-dual and yet nonmonistic structure of the Tiantai Three Truths, applied as a solution to both the putative dichotomy between the knower and the known (subject and object) endemic to all sentient consciousness, and the putative dichotomy between self and other in all sociality, all devotion, all compassion, all care and all interpersonal longing. These two key bifurcations are definitional to ordinary experience; the Tiantai critique of both of these bifurcations, demonstrating their non-reality, results in a reconfiguration of the status of Guanyin which transcends the bivalence of questions about whether or not she “really” exists, is “really” a conscious being, and “really” helps anyone. For the meaning of “really” is precisely what changes in the hands of Zhiyi’s treatment of the subject-object and the self-other relations, yielding a unique epistemology of compassion. The relation between Guanyin and a sentient being is presented by Zhiyi in terms of the category of “eliciting and responding” (ganying 感應 ). The basic model here is that the sentient being, through her suffering or devotions, “elicits” (gan 感 ) the bodhisattva Guanyin, who then “responds” (ying 應 ) to the sentient being with upayically appropriate circumstances, encounters or teachings. By definition these are different roles and different functions. Guanyin is not me, I am not Guanyin: to elicit is not to respond, to respond is not to elicit. How are these two different beings, the eliciter and the responder, related? Zhiyi’s answer is emphatic: they are neither one nor different. By this he means, as noted above, that their difference is at once impossible (Emptiness 空 ) and necessary (Conventionality 假 )— and indeed that this necessity is just this impossibility, and vice versa (Middle 中 ). This is exactly what he says about any relation between two putatively different entities: cause and effect, mind and its objects, self and other, Dharma-nature and Ignorance, good and evil. In this case, the relation is explicitly not ordinary cause and effect, but specifically “eliciting and response.” The form of “neither one nor different” taken here is explained as the “intertwining of the paths of eliciting and response” (ganying daojiao 感應道交 ) in Zhiyi’s Guanyinxuanyi 觀音玄義 .
大乘佛教中超越人類的菩薩是人們敬拜的對象，為人們的祈禱還願、使用超常力量從苦難中解救人類，引發了宗教哲學中諸多有趣的問題。本文從智顗對《妙法蓮華經．普門品》的註解《觀音玄義》及四明知禮對此註解的相關註疏《觀音玄義記》入手，審視了如何從天台三諦的非二元卻又非一元的結構，重建受苦的眾生與觀音的救世慈悲間的關係。這種結構能夠打破眾生心識特有的認識者與認識對象（主體與客體）間假定的二元關系，能夠打破所有交際、所有敬拜、所有慈悲、所有關懷、所有人與人之間渴望中存在的自我與他者間假定的二元關系。
這兩種分歧在尋常的體驗中隨處可見，而天台則批評了這兩種分歧，證明了它們的非真實性。這超越了觀音是否「真正」存在、是否「真正」屬於一個有意識的存在、是否「真正」幫助了他人等非此即彼的二分問題，重建了觀音形象。智顗處理主客體之間、自我與他者之間的關係時，改變了上述「真正」之意，促成一種特殊的慈悲認識論。智顗從「感應」的範疇呈現出觀音與眾生間的關係。此處的基本模式是：某位眾生通過經受苦難、進行敬拜，「感」到觀音菩薩，觀音菩薩隨即通過恰當的環境、與這位眾生相遇、傳授教義等進行「應」。此時顯然出現了不同的角色與功用：觀音非我，我非觀音；去「感」並非去「應」，去「應」並非去「感」。那麼，「感」者與「應」者這兩種不同的存在具有何種關係？智顗的回答是「不一不異」。這就是「中」：兩者之異同時是空，也同時是假；相異之處既是必然，也是不可能的；假即是空，空即是假。這正是智顗對因與果、心及其客體、自我與他者、法性與無明、善與惡等所有被吾人主觀推想為兩種不同的實體間的關係，所抱持的論點。 |
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| Table of contents | 1. What is Really Real in Buddhist Epistemologies? 225
2. The Tiantai Approach: The Three Truths 227
3. Tiantai on the Reality and Unreality of Guanyin：Non-Dwelling and Omnipresence 233
4. Comparative Implications 239
Bibliography 251
中文摘要 252 |
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| Hits | 240 |
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| Created date | 2020.09.16 |
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| Modified date | 2021.08.18 |
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