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作者 |
郭朝順
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出處題名 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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卷期 | n.5 |
出版日期 | 1992.07 |
頁次 | 121 - 145 |
出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
出版者網址 |
http://www.chibs.edu.tw/publication_tw.php?id=12
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出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
資料類型 | 期刊論文=Journal Article |
使用語言 | 中文=Chinese; 英文=English |
關鍵詞 | 天台智顗; 圓頓; 圓頓教; 圓頓止觀; 圓教; 頓教; 天台宗 |
摘要 | 「圓頓」概念是天台智者大師所提出的一項中國佛學 的終極理想,它象徵著究極圓滿,具足無缺,中正不偏,一 時全具的了義精神. 智者大師的圓頓思想之開展可以分別自 「教」,「觀」兩方面來說. 圓頓教所指的乃是《法華經》 開權顯實,會三歸一. 開跡顯本的如來一佛乘「圓」義之「 頓」說. 因此智者大師的圓頓教所詮義理的內容應即以化法 圓教為其所詮,而化儀頓教則是指如來對此圓教教義所詮 解的方式. 不過若依這說法則智者大師的圓頓教的理想便僅 只剩下圓教的理念為其內容,至於圓頓中的「頓」義則屬 虛說,可是智者大師除《法華經》開權顯實之「圓義頓說 」外,智者大師更發展出獨特的「圓頓止觀」法門. 如果說 圓頓教是智者大師自《法華經》中所觀察得到的如來教法的 究竟理想,則完整的天台圓頓理念便有賴此觀法之建立方 才完成. 因天台的圓頓理念乃以教觀雙美為其特色之所在 ,而圓頓教的提出其實只完成圓教理念的推演,圓頓止觀的 完成才補足在觀法上修行實踐的法門. 智者大師的圓頓止觀 法門,是以為凡夫一心本具空,假,中三觀的能力,如若三 觀圓滿具足圓融無礙,則可頓觀一切諸法三諦圓融的圓義, 進而證知「一色一香莫非中道」的諸法實相. 「圓義頓說」 之圓頓教門,於此轉而為「圓觀頓悟」的圓頓止觀法門, 這二者的結合便為智者大師的圓頓思想之完成.
The concept of "complete and immediate" 圓頓 which is a terminal idea of Chinese Buddhism took by T'en-t'ai Chih-I 天台智顗 (Chih-ja 智者 is his another name). The concept indicates a final spirit of Buddhism:that all things are exhausted coherence without any accident,lacking and unsatisfactory. T'en-t'ai Chih-I had deducted the thought about "complete and immediate" by the two ways:1. "complete and immediate teaching" 圓頓教; 2. "complete and immediate insight or examination" 圓頓 止觀. First,Ten-tai Chih-I had believed that the "complete and immediate teaching" is the Buddha's only one and truest vehicle of teaching which was never said in any other three vehicle `sutra`, but was completely (perfectly) 圓滿地 and immediately (suddenly) 頓時地 taught by Buddha in the Lotus `sutra` 法華經. So,the "complete and immediate teaching" can be seperated as two parts, the one is the Buddha's doctrine called "complete teaching of doctrine" 化法圓教,another is the Buddha's teaching method called "immediate or sudden teaching of method" 化儀頓教. The "complete teaching" 圓教 is the real doctrine of "complete and immediate teaching",but the "immediate teaching" 頓教 is just its method.
T'en-t'ai Chih-I also had developed the "complete and immediate insight". What means that "complete and immediate insight"? T'en-t'ai Chih-I thought that all the livings have the capacity in his heart to comprehend the three dogmas of universal 空,particular 假,and middle 中,as one and the same,as a unity at one and the same time. After learning to use the capacity,people can justify the truth of the world:there is nothing more than the middle dogma, and people would see the real face of the world as the Buddha has seen,and relieve himself from pain which caused by prejudice and stubborness.
"Teaching" 教 and "insight" 觀 are the two important parts of T'en-t'ai school and can't be lack any one of them. Chih-I used the "complete and immediate teaching" to develop the doctrine of "complete and immediate teaching" (but "complete teaching" is his real intention),and Chin-I had also tried to form a practical method to insight the truth of the world,it is the "complete and immediate insight". Combine both of them,the T'en-t'ai Chin-I's idea of "complete and immediate" just to be finished. |
ISSN | 10177132 (P) |
點閱次數 | 1875 |
建檔日期 | 1998.07.22
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更新日期 | 2017.06.15 |
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