教觀天臺行於淨土之思想研究-以知禮《觀無量壽佛經疏妙宗鈔》為例=Research on the Thought of Teaching and ViewingTiantai and Walking in the Pure Land-Take Zhili's"Viewing the Infinite Longevity Buddhist Sutra ShumiaoZong Notes" as an example
知禮=Zhili; 觀經疏妙宗鈔=Guan Jin Shu Miao Zong Chao; 一心三觀=yi sin san guan (threefold contemplation in a single mind); 十六觀=Sixteen Vipasyana; 九品往生=ninefold future life
Siming Zhili (960-1028) was a renouned Tiantai monk from the Northern Song Dynastry. The historical circumstances he was facing was an increasingly unified political scenario, the upholding of Buddhism by the Emporer, and the regain of Tiantai classic writings from Japan and Korea. The Tiantai school was able to join in the debates among Buddhist schools of the time and assimilated different teachings from other sects. But inside the Tiantai school, there were also disagreements in the interpretations of doctrine due to external influence by the Huayen thoughts, which resulted in forty-year-long diputes between the Mountain Sect (Sangjia) and Off-mountain sect (Sangwai). Zhili’s propositions of “non-duality of matter and mind (色心不二)” and “rupakaya as the honored sambhogakaya (生身尊特身說)” expounded in his work “Miao Zong Chao (妙宗鈔)” were among the debates. Zhili stringently defended Tiantai orthodox against the views of Off-mountain sect, and was therefore revered as the seventeenth-generation founding patriach of Tiantai school who helped elevate the school’s status among the Buddhist religious groups. Another feature of Buddhist thoughts of Song dynasty was the strong emphasis on sad-dharma-vipralopa (dharma eschatology) after the war-worn era of the Five Dynasties. In response to the historical atmosphere, Zhili not only expounded on the practice of“observing the delusive mind,” but also frouned religious groups with fellow monks and lay practitioners to promote Buddhanusmrti (recollection of the Buddha). The Amitabha belief had changed Zhiyi’s prodiminant Zen meditation steps as principle practice of the darhma. However, Zhiyi’s writing of “Guan Jin Shu” or preaching of Tiantai classics (such as the Treatise on Ten Doubts about Pure Land), and his practice of Bozhou Samadhi, were evidence that he was familiar with the teachings of Pure Land school. Zhili’s “Guan Jin Shu Miao Zong Chao (觀經疏妙宗鈔)”was written with the same spirit. The work aimed to imterpret the practice of Pure Land buddhist school from the perspective of Tiantai Yuan Jiao (perfect teaching). It put emphasis on “it is the mind that becomes Buddha, and it is the mind that is Buddha (是心作佛，是心是佛)”, threefold contemplation in a single mind (yi sin san guan), equal attentiveness of repenting of things and meditating on dharma, the principle of adhigama according to nine grades, pure land of four kinds, etc, and demonstrated the completeness of Tiantai doctrine while consolidating the doctrine’s teachings through the practices of Pure Land school. The promulgation of “practicing Pure Land teachings according to Tiantai doctrine (教演天臺，行歸淨土)” proved to be an exceptional practice of Buddha’s teachings. Miao Zong Chao was founded on the doctrine of Tiantai school. It combined the religious thoughts of Tiantai and Pure Land schools, adjusting itself to historical circumstances without escaping from Buddha’s teachings,exerting lasting influences on eminit monks through postetiry. For instance,Youxi Chuandeng’s preaching of “Miao Zong Chao”that expounded on the theory of coexistence of good and evil natures had followed the tradition of subjectivist interpretation of Pure Land thoughts. Whi
