不二=Non-duality; 觀心理論=Mind-contemplation; 教觀不二=Doctrine and Practice; 止觀相即=Calming and Contemplation; 境妙=the Sublimity of Objective realms; 智諦圓融=the Interpenetration of Wisdom; 諸法真實相=the True Aspect of All Dharmas
摘要
In the last few decades, despite the increasing number of research into Chinese Tiantai Buddhism, there are still very few systematic studies on the topic of “non-duality”(不二) or otherwise known as “inconceivability”(不可思議), “mutual identity”(相即), or “inseparability”(不離). A simple operational definition of “non-duality” may be one or more elements of a complete whole system that are mutually interdependent and may not or should not be separated for optimal functioning. The aim of this study is to explore the doctrine and practice of mind-contemplation in Tiantai Master Zhiyi's primary work, Mohe zhiguan, and focus on the idea of ‘non-duality’ from the philosophical and textual (exegetical and literary) aspect. The notion of ‘non-duality’ is represented by many themes in Tiantai. The investigation will specifically focus on four themes of ‘non-duality’. These four themes provide a broad perspective of ‘non-duality’ in Master Zhiyi’s philosophy. The first theme is the non-duality of doctrine and practice (教觀不二). The second theme is the non-duality of calming and contemplation (止觀不二). The third theme is the non-duality of objective realms and wisdom (境智不二). The fourth theme is the non-duality of the phenomena and the principle (理事不二) of the true aspect of all dharmas. Even though these four themes of ‘non-duality’ are presented in a hierarchical order, they are in fact non-linear. They are all interpenetrated in the mind-contemplation practice in Tiantai School. They formulate a systematic understanding of the doctrinal teaching and zhiguan practice in Tiantai. This study is to present a holistic, multi-faceted view of mind-contemplation in terms of a dynamic organic activity of cultivation in order to achieve awakening. It concerns Master Zhiyi’s innovative hermeneutic effort of interpreting the foundational Tiantai text, the Lotus Sūtra. The analytical discourse of one thought moment of mind and the three thousand realms (yinian sanqian一念三千) and the threefold pattern in Master Zhiyi’s inspirational teaching provide as great role models for all Buddhist practitioners as we walk on the bodhisattva path of self-practice and serving others. The examination of ‘Non-duality’ is valuable in the contribution towards the dialogue between classic Buddhist traditional texts and modern society, particularly with a better understanding of the function of our mind. We hope that this research into the doctrine and practice of ‘non-duality’ will optimise the influence and significance of this Tiantai philosophy in modern scholarship and secular contexts alike. The eventual possibility of the application of mind-contemplation and the harmonious implications of ‘non-duality’ is considered to be worthwhile for a wider audience. 幾十年來，儘管對漢傳天台佛教的研究為數不少，但關於「不二」或以「不可思議性」，「相即」或「不離」為主題的系統研究顯然較少。對「不二」之簡單的可用定義，或許是，完整的全面系統中相互依存的一個或多個成份，為了達到最佳效能，各個成分皆不能或不應分離獨存。 本研究的目的是探討天台智顗大師的主要作品《摩訶止觀》中觀心教義和實踐的學說，並從哲學和文本（注疏和文獻）方面著眼於「不二」的思想。在天台，「不二」的概念以許多的題材來表現，本文將特別關注「不二」四個主要題材，這四個主題提供了智顗大師哲學中「不二」的廣闊視野。 第一個主題是「教觀不二」，第二個主題是「止觀不二」，第三個主題是「境智不二」，第四個主題是「理事不二」。即使「不二」的這四個主題是按層次結構順序表示的，但實際上它們都是非線性的；在天台教學之觀心實踐中，他們是相互融通的，並對天台的教學和止觀之實踐建構了系統性的認識。 本研究是藉由實踐的活躍性有機活動，呈現觀心之整體與多面向的觀點，以達成覺醒開悟；它涉及到智顗大師在解釋根本天台經典《妙法蓮華經》方面的創新詮釋學之努力。當我人在自我修心和度化他人的菩薩道上時，大師這激發人心的教學中，對於「一念三千」和三重模式之分析型論述，為所有佛教行者樹立了偉大的榜樣。 「不二」的探討對於佛教傳統經典與現代社會之間的對話做出了貢獻，特別是對我們心識功能運作有更好地理解。希望此「不二」教義和實踐之研究，能夠優化在現代學術界與世間法中的天台哲學之影響力和重要性，於此，觀心應用的終極遠景和「不二」的和諧含義，將被視為對廣大讀者是有價值的。
目次
Acknowledgments v 致謝 viii
Abstract x 摘要 xi
Abbreviations and Conventions 符號説明 xii Contents 目次 xiii Tables 表錄 xvi
Chapter 1 Introduction 1 1.1.The topic of the research 1 1.2.The motivation of the research 2 1.3.Significance of the Study 3 1.4.The methodology of the research and conceptual framework 6 1.5.The scope and limitation of the research 17 1.6.The review of scholars’ works 18 1.7.The expectation of the research 43 1.8.Organization of the Chapter Outline 44
Chapter 2 The Theory and Practice of Early Chinese Buddhist Meditation 47 2.1.The Introduction of Buddhist Meditation in China 47 2.2.The Theory and Practice of Chinese Buddhist Meditation 54 2.3.The comparison of Mahāyāna and Theravāda Buddhist meditation 60 2.4.An interpretations of dhyāna and mind – the central focus of Buddhism 66 2.5.The importance of the dual aspect of the cultivation of mind in Chinese Buddhist meditation 80 2.6.Conclusion 104
Chapter 3 The Transition of the Concept of Non-duality from Indian Buddhism to Chinese Buddhism 105 3.1.The concept of Non-duality in Indian Buddhism 106 3.2.The concept of Non-duality in Chinese Buddhism 110 3.3.Conclusion 118
Chapter 4 The Canonical Sources relevant to the Teachings of Non-duality in Master Zhiyi’s Thoughts 121 4.1.Rationale of Mind-Contemplation in the Tiantai Philosophy 122 4.2.The concepts related to the Buddhist cultivation of mind 139 4.3.The Canonical Sources for the formation of the concept of zhiguan 150 4.4.Conclusion 167
Chapter 5 The Non-duality of the Teachings of Doctrine and Practice of Contemplation in Master Zhiyi’s Thoughts (教觀不二) 169 5.1.The Practices with feature and without feature 173 5.2.The Classification of the Buddha’s Teachings 175 5.3.The Theory and Practice of the Perfect Teaching 177 5.4.The ‘Inseparability’ of Doctrine and Contemplation 195 5.5.The Formation of the Concept of zhiguan as Mind-Contemplation 199 5.6.The Implication and Development of the non-duality of the Teachings of Doctrine and Practice of Contemplation 235 5.7.Conclusion 236
Chapter 6 The Non-duality of zhi and guan in Master Zhiyi’s Thoughts (止觀不二) 239 6.1.The Exegesis of the Doctrines – a gateway to the deep profound meaning of Buddhist teachings 239 6.2.The Chinese Buddhist and western perspectives of Hermeneutics 241 6.3.Four Types of calming (zhi止) and contemplation (guan觀) 245 6.4.The Interpretation of the Contemplating Mind 270 6.5.The ‘Subject 能觀’ and ‘Object所觀’ in the Practice of Contemplation 278 6.6.The Non-duality of zhi and guan – the gateway of the ‘origin and traces’ 283 6.7.The Threefold Track and the Threefold Nature 300 6.8.The Implications and Development of the Non-duality of zhi and guan 305 6.9.Conclusion 306
Chapter 7 The Non-duality of the Objective Realms and Wisdom in Master Zhiyi’s Thoughts (境智不二) 307 7.1.The relationship between objective realms and the wisdom 308 7.2.The Dharma nature of kleśas (ignorance) of the one thought moment of awareness 314 7.3.The objective realms of inconceivability and threefold contemplation in one thought moment of awareness (境與一心三觀) 322 7.4.The object realms of inconceivability (不可思議境) 325 7.5.Threefold contemplation in one thought moment of awareness (一心三觀) 333 7.6.The implication and development of the Non-duality of objective realms and wisdom 344 7.7.Conclusion 350
Chapter 8 The Non-duality of Phenomena and Reality in Master Zhiyi’s Thoughts (理事不二) 351 8.1. Four Interpretations of One Reality 356 8.2.The Relationship of the Truths and the Reality 365 8.3.The non-duality of the Dharmas in the three thousand worlds and reality (三千諸法即實相) 370 8.4.Ten suchnesses - a prescription of the different facets of reality 373 8.5.The Exposition of Many Truths of One Reali
