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Gushan Zhiyuan: Interpreting the Buddha-Nature of Insentient Beings through the Notions of Mind-Inclusion and Mind-Contemplation=孤山智圓：從心具和觀心的向度詮釋無情佛性思想 |
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| 著者 |
釋見額=Shuman Chen
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| 掲載誌 |
禪與人類文明研究=International Journal for the Study of Chan Buddhism and Human Civilization
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| 巻号 | n.1 |
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| 出版年月日 | 2016.12.01 |
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| ページ | 83 - 112 |
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| 出版者 | 香港中文大學禪與人類文明研究中心 |
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| 出版サイト |
http://cbhc.crs.cuhk.edu.hk/main2/
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| 出版地 | 香港, 中國 [Hong Kong, China] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 英文=English |
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| キーワード | Buddha-nature=佛性; mind-inclusion=心具; matter-inclusion=色具; mind-contemplation=觀心; three thousand=三千 |
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| 抄録 | Using textual analysis, this paper examines Gushan Zhiyuan’s interpretation of the Buddha-nature of insentient beings. In the Jin’gangpi xianxing lu, a commentary on Zhanran’s Jin’gangpi, Zhiyuan deems the concepts of inclusion and contemplation, closely associated with the mind, as prerequisites for justifying the Buddha-nature of insentient beings. The mind, as an agent, possesses and includes all the three thousand dharmas; the mind, as a thinking being, can contemplate its own three thousand dharmas of/in/as one moment of thought. Because all dharmas are included in the all-pervasive minds of sentient beings who have Buddha-nature, it is valid to suggest that insentient beings also have Buddha-nature.
Zhiyuan, however, underscores that insentient beings per se cannot engage in spiritual practice or attain Buddhahood because they have no minds. This view of Zhiyuan’s, I argue, contradicts Zhanran’s philosophy, for Zhanran does imply in the Jin’gangpi that insentient beings can attain Buddhahood. I suggest that, by considering the Buddha-nature of insentient beings completely contingent on the mind, Zhiyuan, to some extent, denies their Buddha-nature. This paper challenges Zhiyuan’s implication that sentient beings’ Buddha-nature possesses insentient beings, which differs from Zhanran’s assertion that insentient beings themselves really possess Buddha-nature.
本文採用文本分析的方法，旨在探討宋朝天台宗學人孤山智圓對於「無情佛性思想」的觀點與詮釋方法。在他的〈金剛錍顯性錄〉裏，智圓指出唯有透過「心具」和「觀心」這二個向度，才能正確瞭解湛然所提出的無情佛性思想。智圓認為，心是一切之主，心具三千諸法，眾生因為有心故能思慮，故能思惟己之一念三千。因為萬法皆含具在眾生之心中，又因為眾生有佛性，所以吾人才能說無情萬法也有佛性。然而，智圓進一步強調因為無情無心，所以無情本身並沒有能力修行，無法成就佛道。筆者認為，智圓這個看法有違湛然的本意，因為湛然在他的〈金剛錍〉一文中，明確提出無情也能成就佛道的論點。筆者認為，如果吾人一味地從「心」的角度來闡釋無情佛性思想，就某種程度而言，等於否定無情也有佛性。本文即試圖證明智圓的論點猶如在闡揚「眾生的佛性有無情」，和湛然的「無情有佛性」的觀點大相逕庭。 |
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| 目次 | Introduction 85
Mind-Inclusion 90
Objection to Matter-Inclusion 96
Mind-Contemplation 103
Conclusion 110
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| ISSN | 25196111 (P) |
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| ヒット数 | 154 |
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| 作成日 | 2018.10.02 |
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| 更新日期 | 2024.04.23 |
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