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論天台宗的染淨善惡觀=The Impurity and Purity of Tiantai School
Author 楊維中 =Yang, Wei-chung
Source 中國佛學=Chinese Buddhism Journal
Volumev.3 n.1 春季號
Date2000.10
Pages183 - 202
Publisher《中國佛學》編委會
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Keyword天台宗=法華宗=Tien-tai Buddhism=Tendaishu; 性具善惡; 三因互具; 染淨不二; 理毒性惡; 貪欲即道; 止觀雙修
Abstract本文以天台三位大師智顗、湛然、知禮的著述為依據,對天台宗的染淨善惡觀進行了系統的研究。作者認為,性具善惡命題是慧思、智顗等天台大師在末法意識的籠罩之下為救度世間苦難眾生而提出和完善的,因而「法門義」應是此命題的核心。但是,三位大師對性具善惡命題的論證思路是不相同的。智顗從「一念心」本體的意義上論證性惡說,此「性」僅指眾生之心體而非佛之體性﹔湛然則除繼承智者之所論外還發展出「真修緣修不二」及「一念心性真如」的本體論命題,力圖將性惡落實於性體上而未逮﹔至宋代,在與「山外派」的論戰中,知禮在重新詮釋真如隨緣命題的條件下,以「理毒性惡」的極端命題將「惡」安置於「性體」上,使天臺心性論從本體上達到了心體(一念心)與性體的真正合一。儘管天台宗倡導性具惡,但比之於華嚴、禪、淨土等宗更重視惡之對治、消伏,因而展出了最完備的止觀學說。天台宗將「性具善惡」的心性論原理貫徹於修行解脫論之中的結果,便是貪欲即道的解脫論原則和定慧雙修的修、證路徑。如果將「性具善惡」學說當作天台哲學之心性本質論看待,那麼,貪欲即道和定慧雙修便是從實踐的角度對現證心性本體、實現心性本質可能性所做的動態把握。

Table of contents一、善惡釋義與三因互具
二、染淨不二與理毒性惡
三、貪欲即道與定慧雙修
ISSN15612554 (P)
Hits668
Created date2004.07.09
Modified date2021.10.13



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