|
|
|
 |
|
|
|
|
|
|
宋代天台山家山外第二次論諍─以智者大師的原始思想決疑=The second debate between the "Mountain School" and the "Non-Mountain School" of Tiantai tradition in Sung dynasty: Resolving doubts from Master Zhiyi's thought |
|
|
|
| 著者 |
吳子正 (著)=Wu, Tzu-cheng (au.)
|
|---|
| 出版年月日 | 2015 |
|---|
| ページ | 257 |
|---|
| 出版者 | 國立中央大學 |
|---|
| 出版サイト |
https://www.ncu.edu.tw
|
|---|
| 出版地 | 桃園市, 臺灣 [Taoyuean shih, Taiwan] |
|---|
| 資料の種類 | 博碩士論文=Thesis and Dissertation |
|---|
| 言語 | 中文=Chinese |
|---|
| 学位 | 博士 |
|---|
| 学校 | 國立中央大學 |
|---|
| 学部・学科名 | 哲學研究所 |
|---|
| 指導教官 | 李瑞全 |
|---|
| 卒業年 | 103 |
|---|
| キーワード | 智者大師=Zhiyi; 天台宗=Tiantai tradition; 大乘起信論=The Awakening of Faith in the Mahāyāna; 真妄心觀=the contemplation of true or fallacious mind; 別理隨緣=specific teachings are also conditions of the development of ignorance; 色心雙具三千=both the mind and matter contain three thousand worlds; 無情有性=non-sentient beings have buddhahood; 知禮大師=Zhili |
|---|
| 抄録 | 本論文探討宋代天台宗山家山外派第二次論諍的始末，並以智者大師的思想來做一個決疑標準。
宋代天台宗，產生了將近四十年的論諍，有其遠因與近因。遠因在於：連年的戰亂與法難，導致天台教典的散失。近因在於：《大乘起信論》中的思想滲入華嚴宗；在此之後，唐代的湛然大師，引用了《大乘起信論》中的文句，使得後人對原本的天台教義產生混淆，於是在宋代，產生了天台宗內的山家派與山外派的論諍。吾人面對龐大而繁雜的天台諸部教典，作思想義理分析和文獻整理的工作，所以採用了文獻分析和義理分析的方法，試圖解決宋代天台宗的論諍。
而宋代天台宗的第二次論諍，包含了四大主題：真妄心觀、別理隨緣、色心雙具三千、無情有性等四大主題。在四次論諍中，此第二次論諍，在議題和份量上都最重要，具有研究的價值與承先啟後的代表性，經過吾人的考察，對於「真妄心觀」來說，知禮大師遵從了智者大師的思想，以觀妄心為主。而山外派諸師則以觀真心為主要；在「別理隨緣」這方面，知禮大師對華嚴宗的判教，做了判別：《大乘起信論》為「大乘終教」、唯識宗屬於「大乘始教」，此二者在天台宗，均屬於「別教」而非「圓教」，而且知禮大師批評華嚴宗之「真如隨緣」之說，提出天台宗之本義是「別理隨緣」，即「別教」可以隨緣，具足一切法；在「色心雙具三千」之諍議上，知禮大師依「色心不二」的觀點，成功的詮釋了「色心雙具三千」，而山外派諸師，則是以「心」為主體，只認可「心具三千」，「色不具三千」。在「無情有性」方面，知禮大師在「色心雙具三千」的基礎上，論述「無情有性」，山外諸師則以為：「無情無性」。
就宋代天台山家派與山外派第二次的論諍來說，山家派的代表知禮大師，嚴守著從智者大師、湛然大師的教義與修行基礎，意圖在宋代重振天台宗；而山外派諸師的思想，由於對自宗教典的不熟稔，並且思想上向華嚴宗靠攏，無法嚴守天台宗的根本教義與精神。
This dissertation explores the issue of the second debate between two schools of Tiantai tradition in Sung dynasty, the "Mountain School" (Shanjia) and the "Non-Mountain School" (Shanwaijia), and attempts to apply master Zhiyi’s thought to resolve the controversies of that debate.
There are remote and immediate causes of the debate which continues for nearly forty years. The remote cause arose from wars and calamities of dharma over the years, which caused the disappearance of Tiantai main texts. The immediate cause came from the employment of the thoughts of the Huayen School in the interpretation of The Awakening of Faith in the Mahāyāna, especially by master Zhanran in Tang dynasty; It resulted in confusions of the interpretations of the orthodox doctrine of Tiantai School among later Tiantai Buddhists, henceforth the ignition of the debate between the "Mountain School" and the "Non-Mountain School". In order to resolve the controversies, one needs to sort out doctrinal analysis and literature reviews from huge amounts of complicated Tiantai texts. This thesis tries to work it out by the use of an analytical approach to deal with the doctrinal and literature exegesis.
Among four debates in Tiantai tradition, the second debate is the most important one in terms of the profundity and significance of the issues involved. There are four main issues: “the contemplation of true or fallacious mind ”, “specific teachings are also conditions of the development of ignorance”, “both the mind and matter contain three thousand worlds”, and “non-sentient beings have buddhahood”.
On the issue of “contemplation of true or fallacious”, master Zhili follows master Zhiyi’s conception, and supports the assertion of “contemplation of fallacious mind ”, while other masters in the "Non-Mountain School" opt for “contemplation of true mind ”. On “specific teachings are also conditions of the development of ignorance”, Zhili made a differentiation regarding Huayen Teaching: he judged that The Awakening of Faith in the Mahāyāna and Huayen School both belongs to the Final stage of Mahāyāna, and the Consciousness-only school belongs to the Initial stage of Mahāyāna, but both of them still belong to specific teaching rather than Perfect or Round teaching. Besides, Zhili criticizes Huayen’s rejection of “specific teachings are also conditions of the development of ignorance” and maintains that Tiantai’s original teaching reveals that “ specific teaching” , being specific, contains the conditions of ignorance, hence of everything.
On the debate of “both the mind and matter contain three thousand worlds”, Zhili bases his view on “the non-duality of mind and matter”, and successfully interprets “both the mind and matter contain three thousand worlds”, while masters in the "Non-Mountain School" cling to the subjectivity of mind and hold that only mind contains three thousand worlds, not the matter. On the discussion of “non-sentient beings have buddhahood”, Zhili furthers his view that on the basis of “both the mind and matter contain three thousand worlds”, non-sentient beings do have buddhahood, in contrast to other masters in the "Non-Mountain School" who claim that n |
|---|
| 目次 | 中文摘要 i
英文摘要 ii
謝誌 iv
目錄 v
第一章 導論 1
前言 1
第一節 研究動機與問題呈現、研究目的 15
第二節 研究文獻與研究資料解析 18
第三節 研究方法的使用與論述架構 27
第四節 研究進路與章節呈現 30
第二章 智者大師的原始天台觀心思想研究 35
第一節 十界互具、一念三千的根源性探究 38
第二節 性具法門與性惡思想的根源性探究 63
第三節 智者大師的原始觀心思想探究 71
第三章 湛然大師的原始天台觀心思想研究 76
第一節 《大乘起信論》的義理引入 78
第二節 無情有性的根源性探究 90
第三節 湛然大師觀心法門思想的探究 101
第四章 知禮大師的觀心思想研究 106
第一節 知禮大師觀心法門的探究 107
第二節 三法無差論與非情佛性論、心色造三千的探究 127
第三節 《十不二門指要鈔》的抨擊重點探究 136
第五章 山家派和山外派的交互論戰(一)：以《十不二門》為開端 148
第一節 第二次論諍四個主題的關聯性 148
第二節 山外派諸師的大略思想 156
第三節 真妄心觀的論戰 167
第六章 山家派和山外派的交互論戰(二)：以「別理隨緣」為重心 194
第一節 別理隨緣的論戰 194
第二節 心具三千、色具三千、無情有性的論戰 216
第七章 山家山外第二次論諍後的反省與發展 232
(一)第二次論諍的後續影響 232
(二)華嚴義理滲入山外派的影響 236
(三)本論文的結構和欲解決的問題 237
(四)未來可供後續研究的目標與展望 238
(五)本論文之未來發展 239
參考文獻、附錄241 |
|---|
| ヒット数 | 415 |
|---|
| 作成日 | 2022.06.30 |
|---|
| 更新日期 | 2023.01.09 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
