On the Five-Sectioned Interpretation As a Regulation for Buddhist

一百二年五月華梵大學文學院

ϺѠᏢ஑т

報

學

文

報

學

報華

華

人

梵

華

人

報華

人文

學報

梵人文學

梵人文學報

華

學報

文學報華梵人文學報華梵人文學報

華梵人

報華梵人文學報華梵人文學報華梵人文學報華梵人文學華梵人文學報華梵人文學報華梵人文學報華梵人文學報

人文學報

報華梵人文學報華梵人文學報華梵人文學報華

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

報華梵

梵人文

梵人文學報華梵人文學

華梵人文

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

人文學報

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學

梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

文學報華梵人文學報華梵人文學報華

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

學報華梵人文學報華梵人文學報華

文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

華梵人文學報華梵人文學報華梵人文學報華梵人文學

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

人文學報

華文

人

梵學

文

人報

學

文

報

學華梵人

報

華

梵華梵 ⸷ I

悕㛅枮厗㡝⣏⬠㔯⬠昊昊攟

忁㗗厗㡝Ṣ㔯⬠⟙椾㫉ẍ⮰↲ᷳ⼊⺷↢䇰䘤埴ᶨᾳ⮰柴⿏䘬⬠埻ㆸ 㝄ˤ⬫崟䶋㕤 2012 ⸜ 6 㚰㛔㟉㜙㕡Ṣ㔯⿅゛䞼䨞㇨冱彎ᷳˬ䫔⚃⯮㜙㕡 Ṣ㔯⿅゛⚳晃⬠埻䞼妶㚫烉⣑⎘⿅゛冯⮎嶸˭炻㚫ᷕ怨普Ḯ㴟ℏ⢾䘬⣑⎘ ⬠侭炻⎬冒⯽䎦Ḯ㶙⍂䘬⬠梲炻ḇ㽨䚒↢寸䡑ㆸ㝄炻ㆹᾹ゛天⮯忁枭ㆸ㝄 ᾅ䔁ᶳἮ炻㓭⎹媠ỵ冯㚫侭㍸↢怨䧧炻ⶴ㛃傥⛐♜嫡䘬⬠埻⮑㞍㨇⇞ᶳ炻嬻⼤㬌䘬婾叿德忶⋧⎵⮑侭䘬シ夳炻⼿ẍ䌚⼿⃭↮䘬⺢嬘炻墐ἧ⍇㛔䘬婾溆⼿ẍ⃭↮攳⯽炻⤥ἄ䁢䔞㖍㚫嬘ㆸ㝄䘬ᶨ枭⯽䣢ˤ 㚜慵天䘬㗗炻ㆹᾹ゛啱㬌ㆸ㝄ἄ䁢崟溆炻忼ㆸὫ忚⚳晃⣑⎘⬠侭ᷳṌ 㳩ẍ⍲㍸㖯⣑⎘⬠䞼䨞ᷳ㔜橼㯜⸛䁢䚖䘬炻⎴㗪⮎䎦㛔㟉㜙㕡Ṣ㔯⿅゛䞼䨞㇨ㆸ䁢⚳晃⣑⎘⬠䞼䨞䘬慵捖䘬䎮゛ˤ䈡⇍㗗㛔㟉∝彎Ṣ㙱暚㱽ⷓ⌛䁢 ⣑⎘⬿䘬䫔⚃⋩Ḽẋ⁛Ṣ炻⚈㬌↢䇰忁ᾳ⮰↲炻⛐㬌⌛㚱⣂慵䘬シ佑ˤ 㛔⮰↲ℙ㓞抬Ḯ䈡䲬婾㔯ᶨ䭯炻⮰叿婾㔯⋩Ḵ䭯炻曺⸜⬠侭婾㔯ᶨ 䭯炻ℙ妰⋩⚃䭯㔯䪈烊℞ᷕ劙㔯婾㔯㚱ᶱ䭯炻检䁢ᷕ㔯婾㔯ˤ℞ᷕ昌曺⸜ ⬠侭婾㔯ᶨ䭯朆䔞㖍㚫嬘婾㔯侴䁢冒埴㈽䧧⢾炻℞检䘮䁢䔞㖍㚫嬘䘤堐䴻忶娛䳘䘬⮑教⍲ᾖ㓡⼴㇨⬴ㆸᷳ婾㔯炻曺⸜⬠侭婾㔯ᷳ⮑㞍㳩䦳冯℞Ṿ㇨㚱⬠侭ᷳ⮰婾ᶨ凔䃉Ḵˤ 䈡䲬婾㔯˨ġ⣑⎘⬠䘬㟠⽫奨⾝冯⮎嶸烉⮵㴟⢾䘬⣑⎘⬠䞼䨞䘬⍵⿅ġ ˩㗗⏛㰅懆㔁㌰ὅ㚫嬘䔞㖍嫃䧧䈡⇍㑘⮓䘬婾㔯ˤ⏛㔁㌰䪁⛐ᶨᾳ⚳晃⣑ ⎘䘬䞼䨞檀⹎炻㜸婾㴟⢾⣑⎘⬠䘬䞼䨞䎦㱩炻ẍ⍲忁ṃ忶⼨䞼䨞䘬旸⇞炻䈡⇍㗗⍿⇘㖍㛔⣑⎘⬠慵夾ᶱ媎䘬䞼䨞⁛䴙炻㖻㕤⮯⣑⎘⬠妋僓䁢ᶨ䧖⭊ 奨⮎䚠䘬㍊䨞炻⌣⮹Ḯᷣ橼⮎嶸䘬⍇⥳䚖䘬䘬慵夾ˤ⚈㬌⏛㔁㌰䈡⇍⻟婧 ˬἃ⿏˭⿅゛⮵⣑⎘⬠䘬慵天⿏炻ῤ⼿䔞⇵⣑⎘⬠䞼䨞䈡⇍≈ẍ䔁シˤ⏛ 㔁㌰䘬忁䭯㔯䪈䘬慵天⿏炻昌Ḯ㍸ὃᶨ䧖沍䝘䔞Ṳ㴟⢾⣑⎘⬠䞼䨞䘬夾慶 II ˪厗㡝Ṣ㔯⬠⟙˫⣑⎘⬠⮰↲ ⸷ III

⢾炻㚜慵天䘬㗗䁢䔞Ṳ⣑⎘⬠䞼䨞䘬㕡⎹炻㍸ὃ⎎ᶨ䧖⍫䄏䘬奺⹎ˤ 䘬娙炻ḇ⎗傥䁢ᷕ⚳妋䴻⬠䘬⁛䴙炻慵丒㕘䘬⚾嬄ˤ ⋩Ḵ䭯⮰叿婾㔯炻⇵ḅ䭯䁢ᷕ㔯婾㔯炻⼴ᶱ䭯劙㔯婾㔯ˤ⛐䶐㌺䘬枮䫔Ḽ䭯⮰婾㗗昛劙┬㔁㌰䘬˨⣑⎘ᶱ奨 ŷŴį 厗♜ᶱ奨˩ˤ忁㗗ᶨ䭯㭼 ⸷ᶲ炻ㆹᾹ侫慷枮叿婾㔯㇨嗽䎮ᷳ嬘柴㗪ẋ⃰⼴炻ẍ⏰䎦ᶨ䧖䎮妋䘬䎮庫⣑⎘冯厗♜奨ᾖ⿅゛䘬㔯䪈ˤ⣑⎘ᶱ奨㊯䘬㗗ˬ䨢ˣ`ˣᷕ˭ᶱ奨炻厗嶗ˤ㇨ẍ䫔ᶨ䭯⮰婾⌛↿ℍ⿏⺋㱽ⷓ䘬˨ġㄏ⿅媠㱽䃉婵ᶱ㗏㱽攨ᷳ㬊奨 ♜ᶱ奨㊯䘬㗗˪厗♜㱽䓴奨攨˫䘬ˬ䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡˭ᶱ奨ˤ ㇨䶋廱⎹䞼䨞˩炻忁ᶨ䭯㔯䪈妶婾䘬㗗⣑⎘ㄏ⿅䘬㬊奨ᾖ埴㱽攨ᷕ䘬㑵ἄ 昛㔁㌰娵䁢⣑⎘䘬ᶱ奨㗗ẍˬ彗嫱˭䘬ㇳ㭝⣹ℍᶵ⎗⿅嬘㱽䓴炻厗♜䘬ᶱ ⓷柴炻䈡⇍㗗斄㕤⤪ỽ䓙䥒⭂ᷳˬ廱⎹˭ἧ䓙⭂≃廱⊾↢⚃⻀娻ˣ⚃䃉慷奨㗗ẍˬ寶䩖˭䘬㕡⺷ẍ攳⯽ᶵ⎗⿅嬘㱽䓴ᷳ慵慵䃉䚉炻Ḵ侭⎬㚱℞⇵㍸⽫ㆾ侭䤆忂䫱䫱ˤẍ⬠侭ℤᾖ埴侭䘬幓↮㇨㑘⮓䘬忁䭯㔯䪈炻㚱≑㕤ㆹᾹ 冯㇨㫚忼ㆸ䘬䚖䘬ġˤ䃞侴ˬ彗嫱˭冯ˬ寶䩖˭ᷳ攻炻Ụ᷶㘿䣢叿ᶨ䧖⿅ ⮵㕤⣑⎘䥒㱽䘬℟橼⮎嶸㕡㟰炻⼿傥㚱ᶨ䔒㕘侴㶭㘘䘬䎮妋ˤ 嶗ㆾ侭㕡㱽ᶲ䘬ⶖ䔘炻忈ㆸ⣑⎘冯厗♜䘤⯽ᷳᶵ⎴⏏ˤ 䫔Ḵ䭯⮰婾䁢䌳㘜唯㔁㌰䘬˨ġ㱽厗䥒奨冯㱽厗⚾⁷ᷳ斄Ὢȹ䓙ㄏ⿅ˬ㱽䫔ℕ䭯婾㔯㗗杳㻊‹㔁㌰䘬˨⚃㖶䞍䥖婾㱽䓴⚻圵˩炻㛔婾㔯㗗庫昛厗ᶱ㗏˭䥒奨䚳奨枛厑啑ˬ㘖䎦刚幓˭⼊尉䘬佑㵝ġ˩ˤ忁⎴㧋㗗ᶨ䭯㍊劙┬ᷳ㔁㌰䘬㭼庫奨溆㚜忚ᶨ㬍炻⽆ᶨᾳ⣑⎘冯厗♜䚠Ḻ⼙枧䘬奺⹎炻ẍ 妶ㄏ⿅䥒奨⿅゛䘬婾㔯炻䃞侴䌳㔁㌰ᶵ㗗⽆䥒奨䘬㑵ἄ⓷柴ℍㇳ炻侴㗗ẩ 奨䚳⚃㖶䞍䥖䘬⿅゛䘬ᶨ䭯婾㔯ˤ杳㔁㌰⛐㛔㔯ᷕẩ⚾嫱ㆸ䘬㗗㘢柿冒幓 ⚾婾嫱ἃ㔁ᷳ⚾⁷⬠⮎晃㗗⎗冯䥒奨⿅゛⎰侴奨ᷳ炻劍⚾⁷⬠冯䥒奨⿅゛ ⌛⶚慵夾˪厗♜˫㱽䓴⚻圵䘬⿅゛炻Ữ㗗䓙㕤䔞㗪᷎㛒㚱〘䔞䘬⒚⬠㤪⾝ ↮昼攳Ἦ炻⇯⎗傥⎒㗗ᶨ䧖䲼喅埻ㆾ侭⚾⁷冒幓䘬㔯䌣侫⮇炻㚫ˬ㺷嬨˭ 䘬⿅䵕䭬䔯⎗ẍ⥍怑⛘妋慳˪厗♜˫䘬⠫䓴炻⚈㬌⼴Ἦㇵ㚱厗♜⬿冰崟烊 ⚾⁷㛔幓㇨℟㚱䘬慵天ᶼ㖶栗䘬ἃ㔁㔁佑冯⮎嶸䘬佑㵝ˤ䔁シ忁ᾳ㍸愺䘬侴㸃䃞冯䞍䥖ḇ悥⚈侴悥⏠㓞Ḯ忁ṃㆸ㝄炻℞ᷕ䞍䥖䘬⿅゛㚜㗗㖶栗炻㓭娙炻⮯⎗ẍ⿅侫⤪ỽ䳸⎰⚾⁷⬠冯䥒奨⿅゛䘬䞼䨞㕘忚嶗炻忁㗗ẍ⼨㇨份䈡⇍䁢婾ˤ 夳⇘䘬㕡⎹ˤ ᶲ徘Ḵ䭯婾㔯ᶨ⽆㭼庫奺⹎炻ᶨ⽆Ḻ䚠⼙枧奺⹎炻ẍ婾⣑⎘冯厗♜炻䫔ᶱ䭯⮰婾㗗䦳〕嬻㔁㌰䘬˨沑㐑伭Ṩ˪䵕㐑娘䴻˫⮎䚠嬗婆⍲⣑⎘ ⬠侭⤪傥崭崲⬿㳦シ嬀炻⸛⽫䚳⼭Ḵ⬿奨埴㱽攨ᷳⶖ⇍ㆾ侭㬋夾℞䞼䨞㕡䔷慳ᷳ䞼䨞˩ˤ䦳㔁㌰䘬婾㔯㗗⽆˪䵕㐑娘䴻˫䘬㡝㻊⮵㭼䞼䨞ℍㇳ炻ℵ 㱽ˣ䞼䨞忚嶗䘬₡ῤ炻⮵㕤㛒Ἦ⣑⎘⬠ᷳ䞼䨞ᷳ攳⯽炻㗗℟㚱䚠䔞䘬┇䘤ˤ ẍᷳ冯⣑⎘㘢柿㇨婒ˣ㸃䃞廗䔍䘬˪䵕㐑䴻䔍䔷˫䘬ℏ⭡忚埴㭼⮵ˤὅἄ 䫔ᶫ䭯婾㔯㗗湫⚳㶭㔁㌰䘬˨⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷˩ˤ忁䭯婾㔯侭䘬䞼䨞ㆸ㝄栗䣢炻䡢⮎⛐⣑⎘䘬˪䵕㐑䴻˫䘬㲐妋ᷕ炻ㇵ攳⥳㚱㖶栗⮯ 㖊侫⮇⣑⎘ㆢ㱽ㆸ䩳䘬䶋䓙炻ḇ⎴㗪妶婾Ḯ⣑⎘ㆢ㱽⛐⮎嶸ᶲ䘬佑㵝ˤ湫 ᷕ忻屓忂ἃ⿏冯⮎䚠䘬婒㱽↢䎦炻忁ᶨ溆␤ㅱḮ⏛㰅懆㔁㌰䘬䚳㱽炻ḇ⯙ ⚳㶭㔁㌰娵䁢䓙ḳᾖᷳㆢ㍸㖯军䎮奨ᷳㆢ㱽炻㗗⣑⎘⮵ㆢ㱽㚨慵天䘬届㗗斄㕤㘢柿⼴㛇奒㑘䘬叿ἄ冯ᷕ忻ἃ⿏⿅゛䘬悐↮炻㗗ῤ⼿⣑⎘⬠侭䈡⇍ 䌣炻忁ἧ⼿ㆢ㱽ㆸ䁢ᶨ䧖䵄⎰ㆺ⭂ㄏᶱ⬠䘬ᾖ埴㱽攨炻䁢⣑⎘䘬⮎ᾖ㱽攨䔁シ䘬ˤ ㍸ὃ℟橼䘬㕡⺷ˤ 䫔⚃䭯⮰婾䁢㛶⚃漵㔁㌰ᷳ˨ġ婾ˬḼ慵䌬佑˭䘬妋䴻橼ἳȹȹℵ婯䫔ℓ䭯㔯䪈㗗⯌よ屆㔁㌰䘬˨⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸˩ˤ ᷕ⚳ἃ㔁⬿㳦䘬ㆸ䩳ὅ㒂˩ˤ㛶㔁㌰侫⮇⣑⎘㘢柿ˬḼ慵䌬佑˭妋䴻橼ἳ 忁⎴ᶲ䭯㔯䪈ᶨ㧋悥㗗⽆⣑⎘⬠䘬⮎嶸ℍㇳ炻℞ᶵ⎴溆⛐㕤炻⯌㔁㌰➢㕤 ᷳ䓙Ἦ炻娵䁢⚈⣑⎘ῇ揹㕤䌬⬠䘬彗⎵㜸䎮炻⮯ᷕ⚳䘬㤪⾝⺽ℍ侴ㆸ䁢ᶨ 忶⼨⮵⣑⎘⬠䘬㶙ℍ➢䢶炻㛔㔯䚜㍍叿慵⛐⣑⎘⿅゛䘬⮎晃ㅱ䓐ᶲ炻䈡⇍ 䧖妋䴻䘬㟮㝞炻忁ㇵἧ⼿ἃ㔁⿅゛㚜㖻圵ℍᷕ⚳⿅゛冯ᷕ⚳㔯⊾ᷳᷕ炻⼙㗗斄㕤⮯⣑⎘⿅゛忳䓐军䓇␥㔁做䘬㔁⬠姕妰ᶲˤ⽆㛔㔯ㆹᾹ䚳⇘䘬ᶵ㗗枧ᷕ⚳ἃ㔁⬿㳦䘬攳⯽ˤ忁㗗⣑⎘妋䴻⬠⓷柴ᷳ䳘⭮侫⮇炻䓙ᷳ≈ẍ㶙ℍ ⣑⎘䘬⮎嶸䎮婾ᷳ䞼䨞炻侴㗗⣑⎘⿅゛⛐䎦ẋ傰䴉ᷕ䘬㕘䘬⮎嶸▿娎ˤ IV ˪厗㡝Ṣ㔯⬠⟙˫⣑⎘⬠⮰↲ ⸷ V

䫔ḅ䭯㔯䪈㗗䛇⭂㱽ⷓ䘬˨˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚˩炻忁㗗ᶨ 䫔⋩Ḵ䭯⮰婾㗗ġBrook Ziporyn 㔁㌰䘬ȾWhat Does the Law of Non- 䭯妶婾㸃䃞˪㱽厗Ḽ䘦⓷婾˫⛐㖍㛔㳩⁛䘬㔯䌣侫嫱䘬㔯䪈ˤ䓙㕤䛇⭂㱽 Contradiction Tell Us, If Anything?Paradox, Parameterization and Truth in ⷓ㗗㬌ᶨ⓷柴䘬⮰⭞炻㓭傥䳘⭮⛘婾徘⍇㛔⛐㻊⛘⣙⁛䘬˪㱽厗Ḽ䘦⓷ Tianta Buddhism”ĩġ˨ᶵ䞃䚦⼳㗗⏎夷⭂⬀㚱婾␥柴烉⣑⎘ἃ⬠䞍嬀婾ᷕᷳ 婾˫䛇䘬㗗㸃䃞䘬ἄ⑩炻䃞侴⛐㖍㛔䴻㬟Ḯ姙⣂⁛憼䘬忶䦳炻ㇵ⼿ẍ塓ᾅ 䞃䚦婒˩Īˤ忁㛔㔯䪈冯ᶲ䭯㔯䪈㚱栆Ụ䘬シ夳炻⍵⮵ DGP ᷣ⻝㚱㇨媪䛇䔁ᶳἮ炻ẍṲ㖍䘬朊尴⏰䎦烊㬋⤪⎌Ṣ㇨媪䘬ˬ䥖⣙侴㯪媠慶˭炻㛔㔯䴻 ⮎䘬䞃䚦䘬婒㱽ˤỮ庫媠 Kantor 㔁㌰ᷳ⽆㻊嬗ἃ℠ᷫ军㻊⁛ἃ㔁䘬⣑⎘ˣ 䓙䳘⭮䘬侫⮇炻ㇵ㍷丒↢㬌ᶨἄ⑩⛐㖍㛔㳩⁛䘬忶䦳ˤ 厗♜䘬㔜ᾳˬ婆㔯䫾䔍˭忚埴婾徘炻Ziporyn 㔁㌰㗗䈡⇍普ᷕ⛐⣑⎘ᶲ婒炻 ⮰婾䘬䫔⋩ˣ⋩ᶨˣ⋩Ḵ䭯炻悥㗗劙㔯婾㔯炻忁ẋ堐Ḯ⣑⎘⬠ᶵ㗗 ᶼ䈡⇍⻟婧䓙ˬ冒ㆹ䞃䚦ẍ⮶⎹冒ㆹ崭崲˭炻ᶵ⁭㗗ᶨ䧖婆㔯䫾䔍䘬⓷柴炻 ⎒㚱㻊婆⬠埻䓴䘬㲐䚖炻ḇ㚱大㕡⬠侭㬋㲐夾叿ᶼ㬋䞼䨞ᷕˤ℞ᷕ䫔侴㗗忁➢㛔ᶲ⌛⏓喲Ḯᶨ䧖⮎嶸䘬䛇䎮奨炻㗗㓭㔜ᾳἃ㔁䘬㔁䎮ᷫẍ忁䧖 ⋩䭯婾㔯㗗 Robert F. Rhodes 㔁㌰䘬ġȾThe Three Contemplations and the 娕娆⿏ˬ䫷╣˭䳸㥳Ἦ≈ẍ⼊㥳ˤZiporyn 㔁㌰䘬婾徘奺⹎冯 Kantor 㔁㌰ Development of Zhiyi’s Theory of the Three Truthsĩ˨⣑⎘㘢柿ᶱ奨⿅゛䘬⯽ 䘬㕡㱽炻〘ⶏ㗗㬲徼⎴㬠䘬ˤ 攳⍲℞冯ᶱ媎⿅゛䘬斄Ὢ˩Īˤ忁䭯㔯䪈⽆㘢柿䘬㔯䌣≈ẍ侫⮇炻娵䁢㘢㚨⼴ᶨ䭯曺⸜⬠侭婾㔯炻㗗䓙⌂⢓䓇⻝渿⌧⮷⥸㇨㑘⮓䘬˨婾˪㐑姞柿䘬ᶱ奨⿅゛ᶵ㗗ᶨ攳⥳⯙⶚ㆸ䅇炻ḇᶵ㗗⃰㚱Ḯᶱ媎䘬⿅゛ㇵ䘤⯽↢ᶱ 㬊奨ˣ䟜㱽念˫ᷳˬᶨ⾝⽫˭ʇʇẍˬ䃉䓇攨䟜㱽˭ᷳ⽆`ℍ䨢䟜㱽念䁢奨炻侴㗗⃰ẍ㬊奨䁢⃰炻⛐˪㫉䫔䥒攨˫ˣ˪ℕ⥁攨˫ˣ˪⣑⎘⮷㬊奨˫ ᷣ˩ˤ忁䭯㔯䪈ᷣ天㗗⮵˪㐑姞㬊奨ˣ䟜㱽念˫ℏ⭡䘬妋嬨炻侴䈡⇍叿慵 ᷕ徸㬍䘤⯽↢ᶱ奨炻⼭℞⿅゛ㆸ䅇ᷳ㗪䘬˪㱽厗䌬佑˫㘢柿ㇵ⮯ᶱ奨⿅゛ ℞㘢柿ᷳ䓙ˬ䃉䓇攨˭䘬䩳⟜炻ẍ妋慳⤪ỽ⮵ˬᶨ⾝⽫˭忚埴ˬ⽆`ℍ 冯ᶱべˣᶱ媎䳸⎰ㆸᶨ⬴㔜䘬⿅゛橼䲣ˤ㬌ᶨ婒㱽炻悐↮␤ㅱḮ⏛㰅懆⮵ 䨢˭䘬䟜㱽㑵ἄˤ晾䃞㛔㔯᷎㛒忳䓐⣂⮹㔯䌣炻ㆾ侭⺽䓐墯暄䛑䚖䘬⬠埻㖍㛔⣑⎘⬠ẍˬᶱ媎˭䁢㟠⽫婾徘⣑⎘⬠䘬㈡姽炻ḇἧㆹᾹ䔁シ⇘ᶱ奨冯奨溆炻侴朆ⷠ侩⮎侴♜嫡⛘忚埴婾徘炻⛐℞↮㜸ᷳᷕ炻⎗ẍ䚳⇘ᶨỵ娵䛇 ᶱ媎⿅゛ᶲ䘬䘤⯽䦳⸷⓷柴ˤ 䘬䞼䨞⣑⎘䘬曺⸜⬠侭㈦⇘Ṿ⎗ẍ↯ℍ忁ᾳ䞼䨞柀➇䘬ℍㇳ嗽炻⯙㛔㔯䘬 ᶳ朊ℑ䭯㔯䪈炻悥⊭⏓Ḯ⚆ㅱ䚖⇵大㕡ἃ⬠䓴炻ἧ䓐㝸䧖怷廗↮㜸䘬堐䎦Ἦ䚳炻`ẍ㗪㖍Ṿ㛒Ἦ䘬⬠埻堐䎦ㅱ㗗⎗⣏≈㛇⼭䘬ˤ 㕡㱽ẍ嗽䎮ἃ㔁⒚⬠䘬⓷柴䘬奨溆炻䈡⇍㗗ġ*UDKDP3ULHVW-D\*DU¿HOG␴ 㛔⮰↲䘬䶐廗ⶍἄ天デ嫅媠ỵἄ侭㻓攟䘬䫱⼭炻⍲媠ỵ⮑䧧侭䘬㓗 Yasuo Deguchi (=DGP) ᷳ娵䁢⊅佑媎㗗ᶨ䧖℟㚱䛇䎮ỵ伖䘬ˬ䛇⮎䞃䚦˭ ㊩炻ḇ嫅嫅㜙㕡Ṣ㔯⿅゛䞼䨞㇨㇨攟 Kantor 㔁㌰⛐劙㔯㐀天䘬⋼≑䴙ᶨ 䘬婒㱽ˤ℞ᷕ䫔⋩ᶨ䭯⮰婾䁢 Hans-Rudolf Kantor 㔁㌰䘬 “Contradiction ⍲㼌梦炻䈡⇍㗗䶐廗≑䎮昛伶⏇⎴⬠ả⊆ả⿐䘬⋼≑炻怬㚱佩剻⎴⬠⍲㗪 and Ambiguity in Chinese Buddhist Philosophy”炷ġ˨㻊⁛ἃ㔁⒚⬠䞃䚦冯㬏暐凔㇨㋸≑䘬ᶨ䫮䶐廗䴻屣䘬㓗㊩ˤ 佑ᷳ⮎䓐佑˩炸炻㛔㔯ᷣ⻝ἃ℠ᷕ䘬䞃䚦冯娕娆炻⥳䳪悥㗗㓹⹎⬠ᶲ䘬ˬ婆㛔⮰↲䘬↢䇰炻ᶵ傥婒⶚䁢⣑⎘⬠䞼䨞⺢䩳Ḯᶨᾳ慴䦳䠹炻⬫⎒シ␛ 㔯䫾䔍˭炻Kantor 㔁㌰普ᷕ妶婾䭬⚵㕤㻊嬗䘬˪ᷕ婾˫ˣ˪⣏㘢⹎婾˫⍲ Ḯᶨᾳ攳⥳炻啱䓙忁ᾳ攳⥳炻ㆹᾹ天㬋⺷㛅⎹ἧ㛔㟉ㆸ䁢⚳晃⣑⎘⬠䞼䨞 ᷕ⚳₏Ṣ㇨㑘徘䘬˪倯婾˫ˣ˪厗♜㱽䓴䌬掉˫ˣ˪⥁㱽咖厗䴻䌬佑˫䫱炻慵捖䘬䚖㧁⇵忚炻ἧ⣑⎘⬠䘬₡ῤ⎗ẍ塓⚳晃⬠䓴Ḯ妋炻ḇ天ἧ⣑⎘⬠ㆸ ⌛䁢Ḯ栗䣢㻊⁛ἃ㔁䈡⇍㗗⼙枧⣑⎘冯厗♜㤝㶙䘬㻊嬗ἃ℠㗗⤪㬌炻ᷕ⚳ 䁢ᶨᾳ㳣䘬⬠⓷炻⎗ẍ冯⎬䧖⿅゛䎦ẋ媠凔嬘柴炻䓊䓇㚱㓰䘬⮵娙炻⽆侴 ₏Ṣ䘬㑘徘ḇ㗗⤪㬌ˤ㇨媪䘬䞃䚦ㆾ娕娆䘬⬀㚱婾炷ontological炸ᶲ䘬䛇 ἧ㻊⁛ἃ㔁⛐䎦ẋ⬠䣦䓴冯䣦㚫炻䌚⼿㕘䘬娵嬀烊忁ḇㅱ㗗㙱暚㱽ⷓ䘬⽫䎮⛘ỵᶵ䫎⎰ἃ㔁䘬⿏䨢⍇䎮ˤ 栀ᷳᶨ⏏ˤ VI ˪厗㡝Ṣ㔯⬠⟙˫⣑⎘⬠⮰↲ Praface VII

Preface

Hans-Rudolf Kantor Huafan University, Chairman of Graduate Institute of Asian Humanities

This is a collection of papers presented during the conference Tiantai Buddhist Thought and Practice organized by the Graduate Institute of East Asian Humanities at Huafan University in the summer of 2012 in Taipei. The conference was held at the occasion of the recent opening of the “Tiantai Research Center” which has been established due to the intention of promoting the further academic development of Chinese Buddhist studies at Huafan’s Graduate Institute of East Asian Humanities. Since Tiantai represents the earliest indigenous Buddhist school in China which has exerted a major LQÀXHQFHRQWKHODWHUIRUPDWLRQRIUHOLJLRXVSUDFWLFHWKRXJKWDQGSKLORVRSK\ in the whole area of East Asia, the Graduate Institute of East Asian Humanities has always regarded the academic research of the ancient Tiantai text- corpus as the tenet of its Buddhist studies. Moreover, the founder of Huafan University, Venerable Xiaoyun (=Hiu Wan), held the major rank and position of transmitting the Tiantai-lineage in the 45th generation, which also indicates WKHVSHFL¿FWLHVZKLFKFRQQHFWV+XDIDQ8QLYHUVLW\ZLWKWKLV%XGGKLVWVFKRRO Therefore, the Institute and the Research Center of Huafan intend to promote the academic study of Chinese Buddhism, by further exploring and focusing on WKHVSHFL¿FUROHZKLFKWKH7LDQWDLVFKRROKDVSOD\HGLQWKHJHQHUDOFRQWH[WDQG development of East Asian Buddhist traditions. In order to do this, academic exchange via international conferences, workshops, joined research projects on textual studies and translations from ancient into modern Asian and Western languages, reading groups and student exchange are planned for the future. The initial step into this direction has been made with both this conference and the VIII˪厗㡝Ṣ㔯⬠⟙˫⣑⎘⬠⮰↲ Praface IX present volume of fourteen articles based on it. discloses a new approach to Buddhist, or, Tiantai practices of meditation and All the papers published in this volume were presented by invited and contemplation by considering the important issue of Buddhist art history. distinguished scholars from Taiwan, Hongkong, China, Japan, USA, and Professor Gongrang Cheng’s(Cheng Gongrang) article is a study which Germany, and also revised after being reviewed by anonymous readers. This traces the influence of Kumarajiva’s translation work of Indian Buddhist collection covers a wide field of Tiantai studies including religious studies, scriptures on the development of Zhiyi’s Tiantai thought. In an illustrating practice, doctrine and philosophical thought, as well as historical, textual and way, he chooses the Chinese Buddhist term shixiang (“real mark,” “real philological studies. The subsequent articles are arranged according to the characteristic” etc.) and discusses it in the context of Kumarajiva’s version of chronological way; those dealing with topics of earlier historical date precede the Vimalakirti-nirdesa-sutra, Zhiyi’s commentary on it, and the relationship others discussing issues of later periods. between the two. The keynote speech of Professor NG Yu-Kwan (Wu Rujun) reviews the Professor Silong Li’s(Li Silong) article deals with the exegetical and PRVWLQÀXHQWLDOYLHZVDQGLQWHUSUHWDWLRQVRIPRGHUQ-DSDQHVH7LDQWDLVWXGLHV hermeneutical methods in Zhiyi’s Sutra commentaries, linking it with the and the recent Western scholarship often based on it. He points out that crucial question of doxography in Chinese Buddhism and its implicit tendency the narrow focus on the Tiantai doctrine of the “threefold truth,” as seen in of establishing the independent view of an own Buddhist school. Moreover, these Japanese studies, fails to realize another very important issue, namely, he points out that Zhiyi’s exegetical method of the “profound meaning of the Zhiyi’s notion of truth expressed as the “Middle-Way Buddha-nature.” Tiantai ¿YHOHYHOV´PLJKWKDYHEHHQDOVRLQVSLUHGE\WKHLQGLJHQRXV&KLQHVHXuanxue doctrines, such as the “threefold truth” and the “threefold contemplation,” just (“Study of the Dark”). represent the methodological and epistemic-soteriological approach to Zhiyi’s Professor Ying-Shan Chen’s(Chen Yingshan) article is a comparative Tiantai understanding of the Buddhist awakening, while the “Middle-Way study between Tiantai and Huayan Buddhist thought, focusing on the Chinese Buddha-nature” is the doctrine which expresses the foundational sense of truth term “contemplation.” She contrasts the Tiantai doctrine of the “threefold in Zhiyi’s Tiantai thought. contemplation” with the Huayan pattern of the “three levels of contemplation” The article of Venerable Shing-kuang(Venerable Xingguang) discusses explicated in the Huayan fajie xuan jing, traditionally attributed to Dushun. Nanyue Huisi’s understanding of practice and meditation, focusing on his Professor Wai Hon-Kit(Wei Hanjie) also tries to discuss the crucial Tiantai teaching of the “Samadhi of Non-Controversy between the Various Dharmas” term of “dharma-realm” from a comparative perspective, considering the and the crucial issue of “transformation” evoked and realized in virtue of this Huayan doctrinal explication of this term and contrasting it with the thought of Samadhi. Song Dynasty Tiantai master Siming Zhili. Based on this, he also tries to clarify Professor Ching-wei Wang’s(Wang Qingwei) article also deals with Nanyue WKHVSHFL¿FVHQVHRIWKH³SHUIHFWURXQGWHDFKLQJDQGLQWHJUDWLRQ´LQWKH7LDQWDL Huisi’s teaching of Samadhi, that is, his teaching of the “Lotus Samadhi,” tradition. relating it to the images and paintings inspired by the Lotus-sutra. This Professor Kuo-ching Huang’s( Huang Guoqing) study explores the Tiantai X ˪厗㡝Ṣ㔯⬠⟙˫⣑⎘⬠⮰↲ Praface XI practice of “repentance.” He traces its sources in the literature of Mahayana current discussion about Jay Garfield’s and Graham Priest’s thesis of “true Sutras and, then, describes and exposes the peculiar Tiantai interpretation of contradictions” in Nagarjuna’s Madhyamaka philosophy. The article tries this issue. His study shows the relevance of this aspect of Tiantai practice, thus to shed light on the limits of that thesis and introduces the Tiantai use of demonstrating that it has been often overseen in academic studies. paradoxes, which primarily involves a pragmatic sense of truth. Professor Huey-jen Yu’s(You Huizhen) contribution is an attempt to show Hans-Rudolf Kantor’s article on Contradiction and Ambiguity in Chinese KRZPXFKWKH7LDQWDLSUDFWLFHRIWKH³SHUIHFWURXQGDQGVXGGHQFRQWHPSODWLRQ Buddhist Philosophy discusses the linguistic pragmatics and rhetoric strategy of the middle path” involves a strong sense of daily life conditions, trying to of Chinese Madhyamaka thought, illustrated by a selection of texts such as discuss the tenet of the Tiantai teaching in terms of a “Lebensphilosophie” Seng Zhao’s treatises, the Huayan text Huayan fajie xuan jing attributed to (“philosophy of life”). Dushun, and Zhiyi’s Miaofa lianhua xuanyi. Contradiction and ambiguity are Venerable Zhen ding’s(Venerable Zhending) study introduces a Tang interrelated rhetorical strategies and compositional patterns used to enhance the Dynasty text composed by Jingxi Zhanran which has been rarely considered in soteriological sense of detachment and liberation. This article also contains a both ancient and modern Tiantai studies. The text in question is called Fahua UHVSRQVHWR-D\*DU¿HOG¶VDQG*UDKDP3ULHVW¶VWKHVLV wubai wen lun (Five-Hundred Questions Regarding the Lotus-sutra); after the The last article in this volume is Li-ching Chang’s(Zhang Liqing) textual Buddhist persecution from 843 until 845 its transmission was terminated in study of the chapter Pofa bian (Deconstructing Dharmas Universally) from China but not in Japan, where some of the later Japanese commentaries are still Zhiyi’s Mohe zhiguan (The Great Calming and Contemplation). It basically H[WDQW9HQHUDEOH=KHQGLQJ¶VDUWLFOHFODUL¿HVVRPHLPSRUWDQWKLVWRULFDOLVVXHV explains the argumentative structure of this crucial and philosophically related to the transmission of this text, and also introduces its general content, complicated chapter of Zhiyi’s work. which mainly consists of a Tiantai critique against the Chinese Yogacara- school, called Faxiang. Professor Robert F. Rhodes’ article The Three Contemplations and the Development of Zhiyi’s Theory of the Three Truths traces the development of these crucial Tiantai doctrines, by considering the earlier works of Zhiyi. This article demonstrates that the doctrine of the “three contemplations,” or, (the “threefold contemplation”), represents the mature period of Zhiyi’s thinking. Professor Brook Ziporyn’s article, What Does the Law of Non- Contradiction Tell Us, If Anything? Paradox, Parameterization and Truth in Tiantai-Buddhism, is a philosophical inquiry into the sense of contradiction from a Tiantai-Buddhist point of view. Moreover, it is also a response to the XII˪厗㡝Ṣ㔯⬠⟙˫⣑⎘⬠⮰↲ 《華梵人文學報》天台學專刊 i

ҭ!!ᓄ

Ȫ੬ङ፤Нȫ ЇࡧȌȌȌȌȌȌ2ޠفЉѯᏱःޠᇅᄃ፻Ȉᄈ੖ѵ܉ਰЗᢏޠЉѯᏱ ⏛㰅懆

Ȫ஠຀፤Нȫ ȌȌȌȌȌȌȌ54 !فጣᙾӪȷःܛኌࡧȮ፞ݳณ፥ή࢐ݳߟȯȶЦᢏ 慳⿏⺋ ݳ๽ᕬᢏᇅݳ๽შ჌ϟᜱ߾șҦኌࡧȶݳ๽ή࢐ȷᕬᢏࣽᢏॲ๵ᙢȶ඾ ဏోȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌ86ޠຬם౫Քٙȷ 䌳㘜唯 ȌȌȌȌȌȌȌ:8فჀኟᛴϨȮᆱኟၓစȯᄃࣻណᇮІЉѯ౶មϟः 䦳〕嬻 ᐄȌȍ254ٸԚҴޠșșӕፚϜ୾դఁۡࣃپ၍စᡞޠ፤ȶϥ२ҝဏȷ 㛶⚃漵 Љѯήᢏᇅ๽ᝓήᢏ! ȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌ27: 昛劙┬ ᙅ፤ݳࣩ༬ᒋ! ȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌ312ޤѳ݃ 杳㻊‹ ഻ུᐍӬዂԓ! ȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌ336ޠЉѯ᝜ݳ 湫⚳㶭 Љѯޠ༬ႴఁᢏᇅҢࣁޠϜၿᄃ፻! ȌȌȌȌȌȌȌȌȌȌȌȌ366 ⯌よ屆 Ȯݳ๽ϥԼୱ፤ȯӶСࢻ༉ѭġȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌ392 慳䛇⭂ ii 《華梵人文學報》天台學專刊《華梵人文學報》天台學專刊 iii

The Three Contemplations and the Development of Zhiyi'sTheory of the CONTENTS Three Truths ȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌȌ311 Robert F. Rhodes Keynote-speech Contradiction and Ambiguity in Chinese Buddhist PhilosophyȌȌȌȌ357 The Central Idea and Practice of Tiantai Philosophy: A Critical Hans-Rudolf Kanto Examination of the Overseas Studies on Tiantai Buddhist ThoughtɃɃɃ1 What Does the Law of Non-Contradiction Tell Us, If Anything?Paradox, Yu-Kwan NG Parameterization and Truth in Tiantai BuddhismȌȌȌȌȌȌȌȌȌ407 Brook Ziporyn Articles A Study on the “Transformation of the Object of Concentration in ȪߨԒᏱ΢፤Нȫ Meditation” based on the Practice of Samadhi which Is in Harmony with ЗȷȌȌȌȌȌȌȌȌȌȌȍȍ566 All Methods of Practice as taught by Venerable Huisi.⋯⋯⋯⋯⋯⋯⋯⋯43܉፤ȮኟສЦᢏȃખݳႈȯϟȶΚ ⻝渿⌧ Venerable Shing-kuang On Lotus Samâdhi and Guanyin Iconography—An Alternative View of 厗㡝Ṣ㔯⬠⟙ Guanyin’s Universal Manifestation Iconography Based on Huisi’s Lotus ⣑⎘⬠⮰↲ Samadhi⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯75 ᷕ厗㮹⚳ᶨ䘦Ḵ⸜Ḽ㚰 Ching-wei Wang $6WXG\RQ.XPƗUDMƯYD¶V7UDQVODWLQJ³6XFKQHVV´LQWKH9LPDODNLUWLQLUGHVD Sutra and Its Tiantai Interpretation⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯97 Gongrang Cheng On the “Five-Sectioned Interpretation” as a Regulation for Buddhist ([HJHVLVLQ7LDQWDL%XGGKLVP5HWKLQNLQJWKH*URXQGVIRUWKH5LVHRI Chinese Buddhist Schools⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯143 Silong Li The Three Contemplations in Tiantai and Huayan Buddhism⋯⋯⋯⋯169 Ying-Shan Chen =KLOLRQ,QWHUSHQHWUDWLYH&RKHUHQFHRIWKH'KDUPDGKƗWX⋯⋯⋯⋯201 Hon Kit Wai iv 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 1

A Study on the Creative Integration Model of the Tiantai Repentance ЉѯᏱޠਰЗᢏ܉ᇅᄃ፻Ȉᄈ੖ѵޠЉѯᏱ Rituals⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯225 Kuo-ching Huang Їࡧޠفः The “Yuandun jiaoguan” of Tiantai-Buddhism and the “Middle-Way- Practice” in Daily-Life.⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯255 Huey-jen Yu ⏛㰅懆 The History of Transmission of the Fahua wubai wen lun in Japan⋯⋯281 ᷕ⣖䞼䨞昊ᷕ⚳㔯⒚䞼䨞㇨䈡倀䞼䨞⒉ Venerable Zhen Ding ᄢौȈ The Three Contemplations and the Development of Zhiyi’s Theory of the Three Truths⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯311 ġġġġġġġ㬌㫉ᷣ柴㺼嫃䘬ᷣ柴㗗㻊⁛ἃ㔁⛐㴟⢾䘬⁛㑕冯䘤⯽炻ㆹ⛐忁塷 Robert F. Rhodes ㈲㻊⁛ἃ㔁倂䃎⛐⣑⎘⬠㕡朊炻䚳⬫⛐㖍㛔ˣ伶㳚冯㫸㳚㕡朊䘬䞼䨞炻 Contradiction and Ambiguity in Chinese Buddhist Philosophy⋯⋯⋯⋯357 ẍ⮵䳪㤝䛇䎮䘬䎮妋䁢ᷣ庠炻⮎嶸䛇䎮䘬㕡㱽䁢庼庠ˤ㤪㊔侴妨炻㖍 Hans-Rudolf Kantor 㛔⬠䓴䞼䨞⣑⎘⬠炻ẍ㕡㱽ˣ⮎嶸㕡朊䘬ᶱ奨ˣᶱ媎䁢叿䛤溆炻伶㳚 What Does the Law of Non-Contradiction Tell Us, If Anything?Paradox, 㕡朊䘬䞼䨞➢㛔ᶲḇ枮叿忁ᶨ⮶⎹䘤⯽ˤㆹᾳṢ䘬䞼䨞⇯冯ṾᾹ䔘嵋炻 Parameterization and Truth in Tiantai Buddhism⋯⋯⋯⋯⋯⋯⋯⋯⋯407 ẍ⮵⮎䚠䛇䎮䘬䎮妋䁢叿䛤溆炻㈲䃎溆㓦⛐ἃ⿏䈡⇍㗗ᷕ忻ἃ⿏䘬攳 Brook Ziporyn ㉻ᶲˤ忁ᷕ忻ἃ⿏℟㚱ᶱᾳ䈡溆烉ⷠỷ⿏ˣ≇䓐⿏␴℟嵛媠㱽ˤẍᶳ Purifying “One-moment-Thought” according to the Chapter Pofa bian in 嫡↿冱㚱斄㕡朊䘬䞼䨞Ṣ⒉⤪ᶳ烉 the Moho zhiguan⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯⋯455 㖍㛔烉⬱喌ὲ晬ˣỸ喌⒚劙ˣ斄⎋䛇⣏ˣ䌱❶⹟⚃恶ˣ㕘䓘晭䪈ˤ Li-ching Chang 伶㳚烉N. Donner and D.B. Stevenson, Paul Swanson, B.Ziporyn. 㫸㳚烉L. Hurvitz, H.R. Kantor. Huafan Journal Humanities A Special Edition in the Studies of Tiantai Buddhist Thought ᜰᗤຠȈ May 2013 ġġġġġġġ⣑⎘⬠ˣ㘢柿ˣᷕ忻ἃ⿏ˣᶱ奨ˣᶱ媎ˣᶱ橼䳸㥳

㓞䧧烉2012.10.25ġġ㍍⍿↲䘣烉2013.01.24 2 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 3

Ụね㱩炻⤪⹟⽟婒㟡㛔ら炻㴟⽟㟤婒⬀㚱䘬怖哥炻慳≺䇦 ĩM. Scheler)ġ婒 ൧ȃܛਗ਼Іޠጓ൝Іԥᜱ΢ޑ ⥔【 ĩressentimentĪĭġġ㝷㟤㢖婒忻⽟冯⬿㔁䘬⮩攱⿏炻䫱䫱ˤ⽆䧖䧖劎䖃䄑 ġġġġġġ⣑⎘⬠㗗ㆹ⚳ἃ㔁ᷕ䘬ᶨᾳ慵天䘬⬠㳦炻⬫䘬攳Ⱉ䣾ⷓ㗗㘢柿炻ᷕ攻゙ᷕ妋㓦攳Ἦ炻侴忼农ᶨ冒䓙䘬ˣ冒⛐䘬ˣ崭崲䎦⮎冯㗪䨢䘬ˣ⿮ⷠ䘬ˣ 䴻㸃䃞炻㚨⼴⍲㕤䞍䥖ˤ忁㗗⯙⛐佑䎮ᶲ冯⮎嶸ᶲ䘬∝䘤⿏侴妨ˤ⼨⼴䔞 ᶵ㛥䘬⠫䓴炻忁ὧ㗗㓹岾ġ(soteriology)炻ㆾ㲃婒䘬䳪㤝斄㆟ˤṢ䘬⼿㓹ˣ 䃞两临㚱䘤⯽炻䓂军䓙ᷕ⛇⁛⇘杻⚳ˣ㖍㛔炻ℵ⍲㕤㫸伶ˤ忁ᾳ㔁㳦䃉婾⼿㷉ˣ朆⼿天⃳㚵ˣ䨩䟜䎦⮎ᶲ䘬䧖䧖屈朊䘬斄⌉ᶵ⎗ˤ䥒⬿婒䘬⣏㬣炻㗗⯙⒚⬠䎮婾ㆾⶍ⣓婾㕡朊妨炻悥㚱㤝檀䘬ㆸ⯙ˤ℞ᷕ⽫溆冒䃞倂㕤䧙䁢 ὧ㗗ᶨᾳ栗㖶䘬ἳ⫸ˤ㇨媪ˬ⣏㬣ᶨ䔒炻㬧⼴⽑䓎˭ˤṢ⽭枰⃰⮵䓇␥ᷕ ˬ㘢侭⣏ⷓ˭䘬㘢柿䘬㔁婒ᷕˤㆹ⛐忁塷㇨媪䘬⣑⎘⬠炻➢㛔ᶲ㗗㊯㘢柿䘬䧖䧖ℑ暋ˣ側⍵炻≈ẍ崭崲炻⽡⸽⏎⭂ˣ❳吔⬫Ᾱ炻ㇵ㚱䓇嶗⎗妨炻ᶵ 䘬恋ᶨ⣿ˤ℞Ṿ䘬旸㕤䭯ⷭ炻ᶵ傥⣂㚱㇨ℤ栏ˤ 䴻ᶨ䔒⭺⽡橐炻䂱⼿㠭剙㑚滣楁烎 ġġġġġġ⛐䎦ẋ䘬ἃ⬠䞼䨞ᷕ炻⣑⎘⬠䘬䞼䨞炻㗗䚠䔞⣂⃫䘬冯冰㖢䘬ˤ昌Ḯ ġġġġġġ⣏㬣㗗䳪㤝⿏䘬炻䓙⣏㬣侴⼿䘬⣏䓇ˣ㯠䓇炻ḇ㗗䳪㤝⿏䘬ˤ㕤㗗ὧ ᷕˣ㷗ˣ⎘䘬厗Ṣ䣦⋨⢾炻怬㚱⚳晃㕡朊䘬炻㬌ᷕ⊭⏓㖍㛔ˣ伶㳚冯㫸㳚㚱㇨媪䳪㤝斄㆟⓷柴ˤ㬌ᷕ㴱⍲ᶨ䧖⮵䓇␥廱⊾䘬⽡⸽䘬斄⽫ˣ斄㆟ˤ㰺㕡朊ˤ忁塷㇨媪ˬ㴟⢾˭炻Ṏ㗗⯙ᷕˣ㷗ˣ⎘ᷳ⢾䘬㖍㛔ˣ伶㳚冯㫸㳚㕡㚱Ḯ⬫炻Ṣ䓇ὧ㚫ᶨ⼨ᶳ⡖炻徟⣙㕤䧖䧖ね➟ˣ⤬夳ᷳᷕ炻冯⃱㖶グ埴グ朊妨ˤ℟橼⛘婒炻慵天䘬䞼䨞ㆸ㝄⛐⚳⢾↢䇰䘬炻悥⛐㛔㔯天㍊妶䘬䭬⚵ 䚠怈ˤ斄㕤⬿㔁䘬䳪㤝斄㆟炻䓘䩳⃳ ĩP. TillichĪġ㚱⤪ᶳ䘬婒㱽烉ġ ᷕˤ⛐℞ᷕ炻㖍㛔⬠侭Ỽ㚨⣂㔠炻䚠斄䘬Ṣ䈑㚱⬱喌ὲ晬ˣ斄⎋䛇⣏ˣ䓘 ᜢᚶޑԖ܌дځᄊǹ೭ᅿᜢᚶ٬ރޑܤᆙ܌௲ࢂࣁ΋ᅿಖཱུᜢᚶے㛹剛㚿ˣ⊅⏪ᾉ朄ˣ㕘䓘晭䪈ˣỸỸ㛐ㅚ⽟ˣ㬎奢崭ˣỸ喌⒚劙ˣ㖍㭼⭋ ġġġġġġġġġġġ เޑୢᚒޑཀကڮғޑॺךх֖ԖᜢيǴѬԾޑ㬋ˣ⣏慶匋Ṣˣ⮷㜦岊⮧ˣ喌ḽ㔁℔ˣ剭察⭂⼎ˣᷡ㱣㗕佑ˣẲ喌⃱⮧ˣ !!!!!!ԋࣁྗഢȨ໘ࢤȩ ⛪㛔⸠䓟ˣ䌱❶⹟⚃恶ˣ劍㛱夳漵ˣ㰈䓘欗⍪ˣ⣂䓘⍂昮ˣ䧣匟㖍⭋ˣ !!!!!!ਢǶӢԜǴ೭ᅿᜢᚶࢂคచҹӦ၈ᔊޑǴѬᡉҢ΋ᅿཀᜫǺा឴࣊ ⣂䓘⬅㬋ˣ㱛㛹⬅䄏ˣ㛹ᷕỹ䓇ˣ剙慶⃭忻炻䫱䫱ˤ伶㳚㕡朊㚱 D. Chap- !!!!!!ᆶ೭ᅿᜢᚶፂँޑҺՖԖज़ޑᜢᚶǶ2 pell, N. Donner, D. B Stevenson, L. Hurvitz, P. Swanson, B. Ziporyn, Ng. Yu- kwanĩ 䫮侭 Ī 䫱ˤ㫸㳚㕡朊⇯庫⮹炻㛒夳㚱ㆸ㚠↢䇰ˤᶵ忶炻㒂䫮侭㚱旸枮叿䓘䩳⃳䘬忁䧖䎮妋炻ㆹᾹ⎗ẍ゛⇘炻⬿㔁䳽⮵ᶵ傥暊攳⮵Ṣ䘬䓇␥⬀ 䘬㇨䞍炻㚱 H.-R. kantor,ġ㰰㴟䅽䫱Ṣ炻悥㗗⮓⌂⢓婾㔯䘬ˤ㚨役炻㰰㴟䅽 ⛐䘬シ佑冯䚖㧁ᶨ栆⓷柴䘬⚆ㅱˤ忁シ佑ᶵ㗗䓂湤炻㬋㗗ᶲ朊㍸⍲䘬䓙劎 ⮓Ḯᶨ㛔㚱斄˪㱽厗䌬佑˫䘬䞼䨞䘬⣏㚠炻⛐⣏映⌘埴炻ῤ⼿㲐シˤ 䖃䄑゙妋㓦攳Ἦ侴⼿㓹岾ˤảỽḳねˣḳẞ炻῀劍冯忁䧖㓹岾䚖㧁䚠䞃䚦ˣ 䚠堅㑆䘬娙炻悥⼿嬻嶗炻ᾦ⼴侭⃰埴ˤ婒⇘⸽炻䳪㤝斄㆟㗗䓇㬣䚠姙䘬炻 ະȃۡఁᇅಥ྄ᜱᛅȈఀᠠୱᚡ 㚱䓂湤⓷柴㭼䓇㬣㚜慵天␊烎⎒㚱⬿㔁㕡朊䘬䳪㤝斄㆟ˣ㓹岾ˤ ġġġġġġ忚ᶨ㬍䚳㓹岾⓷柴炻⬫⽭㚫冯ㆹᾹ⮵䛇䎮䈡⇍㗗䳪㤝䘬ˣ䳽⮵䘬䛇䎮 ġġġġġġᶨ↯⬿㔁炻ᶵ䭉㗗䰿㓗⣏叱䘬炻䱦䳘㶙⭮䘬炻悥㗗㊯⎹ᶨᾳ℟㚱崭崲䘬䎮妋冯⮎嶸䚠倗专ˤ䛇䎮斄᷶ㆹᾹ䘬䓇␥䘬䛇䚠⓷柴炻冯ㆹᾹ橼嫱䓇␥ ⿏㟤䘬䚖㧁炻恋ὧ㗗天⽆屈朊䘬炻⃭㺧劎䖃䄑゙䘬䎦⮎䉨㱩妋㓦攳Ἦ烊忁劎䖃䄑゙⛐ᶵ⎴⬿㔁ᷕ㚱ᶵ⎴䘬堐徘烉➢䜋㔁婒⍇伒炻⧮伭攨㔁婒㰉❊炻 1 P. Tillich, Christianity and the Encounter of the World Religions (New York : Columbia ἃ㔁婒劎ˣ䃉⥳䃉㖶炻₺⭞婒Ṣ㫚炻忻⭞婒ㆸ⽫ˣ嫔⽫ˤ⒚⬠㕡朊ḇ㚱栆 University Press, 1964), pp.4-5. 4 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 5

䘬シ佑㗗↮ᶵ攳䘬ˤ䛇䎮䘬㵝佑㗗暁⎹䘬烉⬫ᶨ㕡朊㊯㴱ㆹᾹ䓇␥ᷕ䘬屈㱽⍣ˤ䛇䎮冯㕡㱽䘬ね㱩ḇ䚠Ụˤ⍣橼嫱ˣ⮎䎦䛇䎮忁ᶨᾳ䚖䘬炻ㅱ娚⁷ 朊䘬劎䖃䄑゙䘬䛇䡢⿏㟤炻⎴㗪冒幓ḇ⯽䎦䁢㝸䧖⼊ン炻嬻ㆹᾹ⮵⬫㚱㶙⼨㖍㚰㼕恋㧋炻㚱⣂䧖㕡⺷ˤỮ⤪ㆹ天⍣䘬⛘㕡ᶵ㗗㖍㚰㼕炻侴㗗⡦ᶩ℔ 怫䘬䎮妋炻ẍὧ㈦⇘橼嫱䛇䎮ˣ嫱ㆸ䛇䎮䘬徼⼹ˤ忁ὧ㗗䛇䎮冯㕡㱽⓷柴ˤ ⚺炻恋ὧ㗗⎎⢾ᶨ⚆ḳˣᶨᾳ⛘㕡Ḯ炻ㆹ㇨怠㑯ㆾ⎗傥怠㑯䘬㕡㱽ˣ徼⼹ ẍᶳㆹᾹὧ⮵忁ᾳ⓷柴ἄ㶙ℍ䘬㍊妶ˤ ὧ偗⭂ᶵ⎴ˤ⇘ᶨᾳ⛘㕡㗗䚖㧁炻⤪ỽ⍣㱽炻天䚳⇘⒒塷⍣炻⇯㚱䧖䧖ᶵ ⎴䘬徼䦳ˣ㕡㱽ˤ忁ὧ㗗䚖㧁冯忼农䚖㧁䘬㕡㱽ᶵ⎴ˤ䚖㧁ㆾ䚖䘬⛘ᶵ⎴炻 ୥ȃ઎౪ᇅРݳ ㇨㍉⍾䘬徼⼹ḇ嶇叿ᶵ⎴ˤ⍵ᷳ⇯ᶵ䃞ˤ忁㗗䚖䘬㰢⭂㕡㱽炻ᶵ㗗㕡㱽㰢 ⭂䚖䘬ˤ䎮妋䛇䎮冯忼农忁䧖䎮妋䘬ね㱩ḇㅱ㗗ᶨ㧋烊䛇䎮⤪ỽ䎮妋炻ㆾ ġġġġġġ⽟⚳娖慳⬠⭞吃忼䐒 (H. G. Gadamer)ġ⮓Ḯᶨ悐⣏㚠˪䛇䎮冯㕡㱽˫ 天⮎䎦䓂湤㧋䘬䛇䎮炻㚱䧖䧖ᶵ⎴䘬⮎嶸㕡㱽ˤ忁⌛㗗䛇䎮㰢⭂㕡㱽烊䛇 ĩWahrheit und Methode)炻嫃䘬㗗㚱斄䛇䎮冯㕡㱽䘬斄Ὢ⓷柴炻枿㚱⮎嶸䘬䎮䘬ℏ㵝ˣシ佑䷥㗗天⃰侫慷炻侫慷⭂Ḯ炻ㇵ傥㍊妶ㅱẍ䓂湤㧋䘬㕡㱽⍣ 㕡㱽婾シ佑ˤᶵ忶炻Ṿ⎒普ᷕ⛐喅埻ˣ婆妨冯㬟⎚忁⸦㕡朊Ἦ婒炻ㆹᾹ⛐ 忼农ˣ⮎䎦ˤ 忁塷㇨叿慵䘬炻㗗⬿㔁佑䘬妋僓ˣ㓹岾炻Ṏ⌛㗗奢ぇ䘬⓷柴ˤ斄㕤忁㕡朊䘬⓷柴炻⶚㚱⼰⣂㳩埴䘬婒㱽烉䰿䔍⛘婒炻➢䜋㔁嫃冯ᶲⷅ⎴⛐炻⧮伭攨 နȃЉѯᏱޠϜၿդܓᢏ܉ 㔁嫃冯⣏㡝 (Brahman)ġ⎰ᶨ炻ἃ㔁嫃廱嬀ㆸ㘢ˣ䨢ˣᷕ忻炻₺⭞嫃⣑Ṣ⎰ ᶨˣ䚉⽫䞍⿏䞍⣑炻忻⭞⇯嫃冯⣑⛘䱦䤆䚠⼨Ἦˤ㬌ᷕ㇨媪䛇䎮炻⽆⺋佑 ġġġġġᶲ朊㇨⻟婧䘬䛇䎮㰢⭂㕡㱽䘬⍇⇯炻⎗ẍ䓐㕤䧖䧖⒚⬠冯⬿㔁ᷕ炻⣑ 㕡朊Ἦ婒炻ὅ㫉㗗ᶲⷅˣ⣏㡝ˣ䨢ˣᷕ忻ˣ⣑ˣ⣑⛘䱦䤆ˤ大㕡⬿㔁ˣ⒚ ⎘⬠ḇᶵἳ⢾ˤ⣑⎘⬿婒⇘䛇䎮炻Ṏ⌛㗗䳪㤝䛇䎮炻㚱⣂䧖ᶵ⎴䘬䧙㱽烉 ⬠慵㕤䎮婾ˣ㤪⾝䘬攳㉻炻㜙㕡⬿㔁ˣ⒚⬠⇯慵㕤⮎嶸ˣᾖ埴炻㇨媪ˬ⮎ ⥁㚱ˣ䛇┬⥁刚ˣ⮎晃ˣ䔊䪇䨢ˣ⤪⤪ˣ㴭㥫ˣ嘃䨢ˣἃ⿏ˣ⤪Ἦ啷ˣᷕ ᾖ⮎嫱˭炻忁⶚㗗ᶨ凔䘬ⷠ嬀Ḯˤᶵ䭉⾶㧋炻⯙㚱斄䘬ḳẞἮ婒炻䷥䘬Ἦ ⮎䎮⽫ˣ朆㚱朆䃉ˣᷕ忻䫔ᶨ佑媎ˣ⽖⥁ˣ⭪㹭䫱ˤĳġ⛐忁ṃ奨⾝ᷕ炻⒒ 婒炻ᶵ⢾᷶ℑ溆烉⾶㧋⍣䎮妋䛇䎮炻␴⤪ỽ⍣⮎嶸ˣ嫱ㆸ忁䛇䎮ˤ䯉╖ᶨ ᶨᾳ奨⾝㗗㘢柿㚨慵夾䘬炻⎴㗪⍰㚨℟ẋ堐⿏䘬␊烎忁朆ἃ⿏ ĩ%XGGKDWƗ, 溆Ἦ婒㗗炻䛇䎮㗗䓂湤烎⾶㧋⍣⮎䎦ˣ橼嫱⬫烎 BuddhatvaĪġ卓Ⱄˤ㘢柿⛐Ṿ䘬⇌㔁㱽ᷕ炻➢㛔ᶲ㗗ẍἃ⿏ἄ䁢斄挝奨⾝ ġġġġġġ䎦⛐ㆹᾹ朊冐ᶨᾳ慵天䘬⓷柴ˤ䎮妋䛇䎮㗗娵嬀婾␴⬀㚱婾シ佑䘬烊䘬炻ẍἃ⿏䁢䛇䎮䘬ˤṾẍἃ⿏ἄ䁢㟡㛔䘬㧁䣢炻㊯↢⚃㔁啷ˣ忂ˣ⇍ˣ 橼嫱䛇䎮⇯㗗㕡㱽婾シ佑䘬ˤ暁㕡⛐䎮婾ᶲˣ怷廗ᶲ㗗婘⃰婘⼴䘬␊烎忚 ⚻ᷕ炻啷㔁冯忂㔁ẍ䨢䁢䛇䎮炻⇍㔁冯⚻㔁⇯ẍἃ⿏䁢䛇䎮ˤ⛐Ṿ䚳Ἦ炻 ᶨ㬍婒炻㗗⒒ᶨ怲㰢⭂⎎ᶨ怲␊烎䛇䎮㗗䚖䘬炻橼嫱䛇䎮㗗ㇳ㭝ˤ῀劍ㆹ 啷㔁ẍ䨢䁢䛇䎮炻德忶㜸暊媠㱽䘬天䳈炻㚨⼴㬠㕤䨢䃉炻ẍ忁䧖㕡㱽Ἦ橼 Ᾱ⽆䎦⮎䘬ˣ㖍ⷠ䘬䓇㳣婒崟炻ἳ⤪炻ㆹ天⇘⎘ᷕ䘬㖍㚰㼕⍣炻⾶湤⍣␊烎嫱䛇䎮炻忁㗗㜸㱽䨢ㆾ㜸㱽ℍ䨢炻天䟜⢆媠㱽炻℞岒䳈㗗㊁䘬炻Ṏ⌛㗗䫐忁⎗㚱⸦䧖徼⼹ˣ㕡㱽ˤㆹ⎗⇘⎘⊿干䪁炻㏕檀揝⇘⎘ᷕ炻䃞⼴ℵ⛸⭊干ˣ ㊁䘬ˤ忂㔁⇯⌛⯙媠㱽䘬⏰䎦侴䔞ᶳ嫱ㆸ⬫䘬䨢䘬⿏㟤ˣ䛇䎮炻忁䧖㕡㱽 ℔干⇘㖍㚰㼕ˤㆹḇ⎗ẍ⽆⎘⊿㜦Ⱉ㨇⟜Ḁ⛸梃㨇⇘⎘ᷕ炻ℵ廱干⇘㖍㚰㗗橼㱽䨢ㆾ橼㱽ℍ䨢ˤ忁䧖㕡㱽ᶵ⽭㜸暊媠㱽炻傥ᾅ㊩⬫Ᾱ䘬⬴㔜⿏炻ᶵ 㼕ˤ䔞䃞ㆹḇ⎗ẍ⛸妰䦳干炻䓙⎘⊿攳⇘㖍㚰㼕炻ᶵ⽭䴻忶⎘ᷕˤㆹḇ⎗ ẍ榶儛嶷干炻䓂军㬍埴⇘㖍㚰㼕炻Ữ暨剙⼰⣂㗪攻炻⎗傥㗗ᶨ⣑ᶨ⣄⒑ˤ 2 忁㗗㘢柿䘬˪㱽厗䌬佑˫䘬婒㱽ˤ⬱喌ὲ晬⛐Ṿ䘬˪⣑⎘⿏℟⿅゛婾˫炻枩 59 ᷕ ⛐忁ṃね㱩ᷕ炻㖍㚰㼕ἄ䁢䚖䘬⛘炻⎒㚱ᶨᾳ炻Ữ⎗ẍ㊹ᶵ⎴䘬徼⼹ˣ㕡 ġġġġḇ㍸忶ˤĩ Ṕ悥烉㱽啷棐 ĭġ1953 ⸜Ī 6 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 7

⽭䟜⢆⬫Ᾱˤ㘢柿䧙忁䧖㕡㱽䁢ⶏ炻Ṏ⌛㗗┬ⶏ䘬ˤ⇍㔁⇯ẍἃ⿏炷⌛ᶳ 䘬墯⎰奨⾝ˤ忁⛐佑䎮ᶲ㚱㤝䁢慵天䘬妲〗ˤἃ⿏㗗ㆸἃ䘬➢䢶炻堐䣢崭㔯㚫㍸⇘䘬ᷕ忻ἃ⿏炸䁢䛇䎮炻橼嫱忁䛇䎮䘬㕡㱽㗗㬟≓ᾖ埴炻ㆾ㻠㫉⛘ˣ 崲䘬ᷣ橼⿏炻㗗䓙⽫婒䘬ˤ㘢柿⚈㬌㍸↢ˬἃ⿏䛇⽫˭ᶨ奨⾝炻堐䣢ἃ⿏ ᶨ㬍ᶨ㬍⛘䱦忚⎹⇵ˤ㘢柿䧙忁䧖㕡㱽㗗㬟⇍ℍᷕ炻℞岒䳈㗗㊁䘬ˤ⚻㔁冯䛇⽫䘬䫱⎴ˤķ Ṿ⍰婒烉 Ṏ㗗ẍἃ⿏䁢䛇䎮炻橼嫱忁䛇䎮䘬㕡㱽㗗⚻枻ℍᷕ炻忁㗗⮵䛇䎮䘬䔞ᶳᶨ Ǵ༝অΖ҅ၰǴջቪύၰϐ࿶Ƕܴ΋Ϫݤ஼рЈ܄ᶳ⫸䎦ㆸ炻枻䃞⼿ぇ炻忁䧖橼嫱䛇䎮䘬㕡㱽䁢ⶏˤĴ ġġġ!!!!!ऩᢀЈջࢂՕ 㘢柿䘬⇌㔁㗗ẍἃ⿏奨⾝ἄ䁢斄挝⿏䘬㧁䣢炻⤪ᶲ㇨婒ˤ䓙㬌⎗ẍ !!!!!!ύǴЈջε४ǴЈջՕ܄Ƕ8 䚳⇘㘢柿㗗朆ⷠ慵夾ἃ⿏⓷柴䘬ˤṾ⛐℞˪㱽厗䌬佑˫ᷕὧ㶭㘘侴䡢⭂⛘ 婒烉忁塷㚜≈⻟⽫䘬㵝味⿏炻⬫㗗ᶨ↯㱽䓇崟䘬㟡㸸炻䔍㚱⬀㚱婾䘬シ␛炻Ữ ᶵ⎴㕤ᶨ凔䘬⬀㚱婾炻斄㕤忁ᾳ⓷柴炻忁塷㰺㚱䭯ⷭ婒㖶Ḯˤ军㕤ᷕ忻炻 !!ελ೯ԖΜΒ೽ǴՠԖՕ܄ᆶคՕ܄ϐ౦ԸǶ5 ὅ漵㧡 ĩ1ƗJƗUMXQDĪġ䘬˪ᷕ婾˫ĩMadhyamakaNƗULNƗĪ炻㗗朆㚱朆䨢䘬シ␛炻㗗⽆墄⃭䨢䘬シ佑ᶨ朊婒ˤ㓭ᷕ忻㚱䎮䘬シ佑炻侴ᶼ㗗崭崲⿏㟤ˣ䳽⮵⿏忁㗗ẍ㗗⏎斉㎂ἃ⿏ἄ䁢⇌㔁䘬㧁㸾炻Ṏᶵ㬊㕤啷ˣ忂ˣ⇍ˣ⚻⚃㔁ˤἃ 㟤ˤĹġ忁㧋炻ἃ⿏㗗⽫炻ᷕ忻㗗䎮炻暁㕡↮⇍㗗䛇⽫ˣ䛇䎮炻忁ὧ㗗⽫⌛ 㔁⎬⬠㳦佑䎮冯⮎嶸ᶲ䘬䔘⎴炻⛐㕤ἃ⿏㗗⏎⍿⇘斉㎂ˤ忁ᾳ奨⾝䘬䡢㗗䎮䘬⿅䵕⮶⎹ˤ⽫㗗ᷣ橼⿏炻䎮㗗⭊橼⿏炻ᷣ橼⿏冯⭊橼⿏䚠Ḻ圵⎰侴䁢㘢柿䘬㔜⣿⬿㔁⒚⬠橼䲣䘬㟠⽫奨⾝ˤṾ⍰⎴㗪㈲ἃ⿏␴ᷕ忻 (madhyamƗ ᶨˤ⚈侴ㆹᾹ⛐䎮妋⭊橼⿏䘬ḳ䈑㗪炻ℏ⽫ᶵ㛇䃞⛘㚫㚱䚠ㅱ䘬傰≽ˤ忁 pratipadĪġ䫱⎴炻ẍᷕ忻Ἦ婒ἃ⿏ˤṾ婒烉䧖⿅䵕㕡⺷㗗漵㧡⿅゛ᷕ㰺㚱䘬炻⬫㭳⮏役㕤⬳㖶₺⬠ᷕ䘬映ḅ㶝␴䌳春㖶㇨㊩䘬⽫⌛䎮ˣ列䞍⌛⣑䎮䘬䩳⟜ˤ忁㗗⌘⹎ἃ⬠䘤⯽⇘ᷕ⚳ἃ⬠䘬ᶨ !!!Օ܄ջύၰǶ6 ⣏䨩䟜溆ˤ ġġġġġġᷕ忻ἃ⿏忁ᶨ奨⾝䘬㇨㵝炻㗗ᶲ朊㇨↿↢䘬⣑⎘⬿⮵䛇䎮ˣ崭崲䛇䎮忁䧖婒㱽㔋夳㕤㘢柿䘬⼰⣂叿ἄᷕ炻䈡⇍㗗⣑⎘ᶱ⣏悐炷˪㱽厗䌬䘬䧙㱽㇨䃉䘬炻⬫庫媠忁ṃ䧙㱽㚱㚜寸⭴䘬ℏ⭡炻⯽䣢㶭㶐䘬䛇⽫冯崭崲佑˫ˣ˪㱽厗㔯⎍˫ˣ˪㐑姞㬊奨˫炸␴㚨⼴㛇㇨ἄ䘬⮵˪䵕㐑䴻˫ 䘬⍇䎮ˣ䛇䎮䚠䳸⎰炻℞⼴㘢柿㍸↢ᶨ⾝ᶱ⋫冯䥒⬿㍸↢⸛ⷠ⽫㗗忻炻⇯ ĩ9LPDODNƯUWLQLUGHĞDVǌWUDĪġ䘬䔷慳ᷕ炻⊭㊔˪䵕㐑䴻䌬䔷˫ˣ˪䵕㐑䴻䔍㗗忁䧖⿅䵕⼊ン䘬忚ᶨ㬍攳㉻ˤㆹᾹ忁塷ᶵ傥娛䳘⛘Ṍẋ忁ᾳ⓷柴ˤㆹᾹ 䔷˫ˣ˪䵕㐑䴻㔯䔷˫␴˪⚃㔁佑˫ˤ ⎒゛⻟婧炻ᷕ忻ἃ⿏㖊䃞㗗䳪㤝䛇䎮炻⇯ㆹᾹ天㯪奢ぇˣ⼿妋僓炻妋㰢䓇 ġġġġġġġġὅ㕤ἃ⿏冯ᷕ忻䘬䫱⎴斄Ὢ炻㘢柿ὧ㍸↢ˬᷕ忻ἃ⿏˭ㆾˬἃ⿏ᷕ忻˭ ␥ᶲ䘬䳪㤝⓷柴炻ὧ暨⛐忁塷≒≃ˣἄⶍ⣓ˤ⌛㗗婒炻天⛐㖍ⷠ䓇㳣ᷕ橼嫱⼿ᷕ忻ἃ⿏ˤ⮎晃ᶲ炻㘢柿冒⶙⛐Ṿ䘬˪䵕㐑䴻䔍䔷˫ᷕὧ婒烉 Ĵġġġ㚱斄㘢柿䘬⇌㔁㱽⍲婾℠⺽㔯炻⍪䚳㊁叿 Ng Yu-kwan, T’ien-t’ai Buddhism and (DUO\0ƗGK\DPLND +RQROXOX8QLYHUVLW\RI+DZDLL3UHVV SSįġġ㬌㚠ġ ġġġġ㚱ᷕ嬗㛔烉⏛㰅懆叿炻昛㢖䓘嬗ˤ˪ᷕ忻ἃ⿏娖慳⬠烉⣑⎘冯ᷕ奨˫ĩ ⎘⊿烉⎘䀋 ķˢġ㘢柿烉˪䵕㐑䴻䌬䔷˫炻˪⣏㬋啷˫Ⅎ 38炻枩 541 ᶲˤ ġġġġ⬠䓇㚠⯨炻 2010 ⸜Īˤ ĸġġġ㘢柿烉˪㐑姞㬊奨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 31 ᶳˤ ĵ ġġ˪⣏㬋啷˫Ⅎ 33炻枩 803 ᶳˤ Ĺġġġ斄㕤忁溆炻⍪侫㊁叿˪漵㧡ᷕ婾䘬⒚⬠妋嬨˫ġĩ ⎘⊿烉⎘䀋⓮⊁⌘㚠棐炻1999 ⸜Ī Ķġġ˪㱽厗䌬佑˫炻˪⣏㬋啷˫Ⅎ 33炻枩 ᷕˤ ġġġġ炻枩 459Į466ˤ⎗⍪侫㊁叿ġ7¶LHQW¶DL%XGGKLVPDQG(DUO\0ƗGK\DPLND, pp.29-31į 8 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 9

Ƕ: 忁㗗婒炻媠㱽㗗䶋崟䘬炻⚈侴㗗㰺㚱冒⿏䘬䨢䘬䉨ン炻忁䨢ḇ㗗`⎵炻㗗܄ύၰՕـǴջޣှಥ!!!!!! 㰺㚱⮎⿏⎗⼿䘬炻⚈㬌忁䨢ḇ㗗ᷕ忻ˤㆹᾹ婒ᷕ忻㗗䨢佑䘬墄⃭炻ὧ㗗ὅ 夳ᷕ忻ἃ⿏⌛㗗橼嫱ἄ䁢䳪㤝䛇䎮䘬ᷕ忻ἃ⿏ˤ傥⣈忁㧋炻⌛傥奢ぇ侴㒂忁椾῰枴婒䘬ˤ⌛㗗炻䨢㗗⿏䨢 ĩVYDEKƗYDĞǌQ\DWƗĪ炻⬫晾㗗䛇䎮ˣ媠㱽⼿妋僓炻怈暊ᶨ↯劎䖃䄑゙ˤṾ⍰⻟婧炻⚃㔁⮵嫱ℍ䛇䘬㕡⺷ᶵ⎴烉啷㔁䘬䛇䎮炻ỮㆹᾹᶵ⎗➟叿⬫炻ẍᷳ䁢㚱⮎⿏⎗⼿炻⬫ᶵ忶㗗㕥姕⿏䘬`⎵ 冯忂㔁嫱⼿䛇⮎ˣ䛇䎮炻忁䛇䎮㗗㚱㇨ῷ䘬炻ῷ㕤䨢⭪ḇˤ⇍㔁冯⚻㔁⇯ 侴⶚炻ㆹᾹ天崭崲⬫炻⎴㗪ḇ天崭崲冯⬫䚠⮵䘬㚱炻⚈侴㗗朆䨢朆㚱炻忁嫱⼿ᷕ忻ㆾᷕ忻ἃ⿏炻忁㗗ṾᾹ䛤ᷕ䘬䛇⮎ˣ䛇䎮炻㗗⚻圵䘬炻ᶵ暊ᶾ὿ ὧ㗗ᷕ忻ˤ⃱㗗婒䨢炻⎗⺽农朆䨢䘬奨溆炻Ữ朆䨢ḇ㵝㚱朆㚱ᷳシ炻ᷕ忻媠㱽䘬ˤĲıġ⛐⇍㔁冯⚻㔁炻嫱ㆸ䛇⮎㕡朊ṵ㚱ᶵ⎴炻⇍㔁㗗崘㬟⇍䘬㻠忚 ὧ㗗朆䨢朆㚱䘬崭崲佑炻㓭㗗䨢佑䘬墄⃭ˤ⚈㬌炻⛐忁㡝㔯⍇῰ᷕ炻⎒㴱 ᷳ嶗炻⚻㔁⇯崘⚻枻ᷳ嶗炻枻䃞攻ˣ⇶恋攻⼿奢ぇ炻⤪ᶲ朊㇨䔍㍸⇘䘬ˤ ⍲媠㱽䘬䨢冯`⎵忁ℑ㕡朊炻⯙䛇䎮Ἦ婒炻⎒傥婒䨢媎冯`媎ℑ慵䛇䎮炻 Ṏ⌛㗗Ḵ媎 ĩŴŢŵźŢĮťŷŢźŢĪ炻ᷕ忻᷎ᶵ㗗䌐䩳䁢ᷕ媎炻⎒㗗⮵䨢媎䘬墄⃭侴 Ӄȃήᒔᇅήᢏ ⶚ˤ ġġġġġġᶵ忶炻沑㐑伭Ṩĩ.XPƗUDMƯYD)ġ⛐℞˪ᷕ婾˫䘬㻊嬗ᷕ炻㈲忁椾῰枴嬗䁢烉 ġġġġ⎎⢾炻⛐⣑⎘⬠䘬⁛䴙ᷕ炻㚱ᶱ媎冯ᶱ奨䘬婒㱽ˤ㘢柿冒幓ḇⷠ㍸⇘ ȑǴҭࣁࢂଷӜǴҭࢂύၰကǶ23ޜᇥջࢂคȐך忁ℑᾳ奨⾝ˤ忁➢㛔ᶲ㗗㱧叿漵㧡䘬ᶱ媎῰婒ᶳἮ䘬炻㇨斄忋䘬㤪⾝㗗䨢 ġġġġġġġġġġġ౲ӢጔғݤǴ ĩZǌQ\DWƗĪ炻`ㆾ`⎵ ĩprajñaptiĪġ冯ᷕㆾᷕ忻ˤ˪ᷕ婾˫ᷕ㚱⤪ᶳᶨ椾慵天䘬῰枴烉忁㗗ᶨ䧖⮵⍇℠䘬婌嬗ˤ⛐℞ᷕ炻⚈䶋㱽㗗ᷣ娆炻䨢⚢㗗⬫䘬媪娆炻Ữ㛔 Ἦᶵ㗗⚈䶋㱽䘬媪娆䘬`⎵冯ᷕ忻炻⇯悥ㆸḮ⚈䶋㱽䘬媪娆ˤ⌛㗗婒炻䨢ˣ ġġġġġġġġ

䎮ˤ⮵㕤忁ᶱ慵䛇䎮炻天≈ẍ䎮妋ˣ橼䎦炻ὧ⼿㚱ᶱ䧖奨㱽炻忁⌛㗗䨢奨ˣ ㇵ㚱㛔岒䘬シ佑␴慵天⿏ˤĲĵ `奨␴ᷕ奨ˤ䨢奨橼嫱䨢媎炻`奨橼嫱`媎炻ᷕ奨⇯橼嫱ᷕ媎ˤ忁ὧㆸḮ ġġġġġġ䫮侭ὧ㗗ὅ忁㧋䘬侫慷Ἦ斉慳⣑⎘⬠䈡⇍㗗㘢柿䘬⣑⎘⬠䘬ˤ⎗㗗䞍 ᶱ奨炻Ṏ⌛橼嫱ᶱ慵䛇䎮䘬ᶱ䧖奨㱽ˤ῀劍天㈲忁ᶱ奨䴙⎰崟Ἦ炻䴙⎰㕤枛䦨⮹炻⣏悐↮䘬㖍㛔⬠侭悥⽆ᶱ媎ˣᶱ奨䘬奨⾝Ἦ婒㘢柿炻大㕡⬠侭⍿ ᶨ⽫炻ὧ㗗ᶨ⽫ᶱ奨ˤ忁悥㗗㘢柿㍸↢䘬ˤ⇘ḮṾ䘬㘂㛇炻㚜㈲忁ᶱ奨ἄ ⇘㖍㛔㕡朊䘬⬠桐䘬⼙枧炻➢㛔ᶲḇ崘忁㡅嶗⎹ˤĲĶġẍᶳㆹ嫡⯙㚱ẋ堐⿏㚜♜㔜䘬ˣ␐⺞䘬嗽䎮炻侴㍸↢⽆`ℍ䨢奨炻⽆䨢ℍ`奨␴ᷕ忻㬋奨ˤ ㆾ慵天⿏䘬ḳἳἮ婒ᶨᶳˤ ġġġġġġġġ♜㟤Ἦ婒炻ᶱ媎ḇ⤥炻ᶱ奨ḇ⤥炻悥㗗㕡ὧ䘬㕥姕炻㗗㕡㱽婾䘬⎵䚠炻 فःޠ堐䣢⮵ᶱ慵䛇䎮䘬ᶱ䧖奨㱽ˤ忁ὧ㗗ᶱ橼䳸㥳 ĩthreefold pattern)ˤᶱ㗗ᶨ ഛȈէ᛾লऽ 䧖㱽㔠炻᷎ᶵ⽭㚱℞⽭䃞䘬䎮䓙ˤ⮎晃ᶲ炻ㆹᾹ⎗ẍ㚱⣂䧖㱽㔠炻Ἦ斉徘䛇䎮䘬ᶵ⎴朊䚠炻⤪ᶨ⮎媎ˣḴ媎ˣᶱ媎ˣᶱ奨ˣ⚃媎ˣ⚃⎍ˣḼ䧖ᶱ媎ˣ ġġġġġġỸ喌⒚劙㗗⼰屈䚃⎵䘬㖍㛔䘬⣑⎘⬠侭炻Ṿ䔊㤕㕤漵察⣏⬠炻㚦㗗漵 ℕ⥁攨ˣᶫ慵Ḵ媎炻䫱䫱ˤ侴⃱㗗⯙ᶱ忁ᶨ㱽㔠妨炻ḇ⎗㚱⣂䧖婒㱽ˤ⬱ ⣏䘬㔁㌰ℤ⬠䚋炻ḇ㗗㔯⬠⌂⢓ˤṾ⮓㚱斄㕤⣑⎘⬠䘬ℑ㛔懭叿烉˪⣑⎘ 喌ὲ晬婒⇘ᶱ㱽ㆾᶱ橼䳸㥳炻ὧ㍸↢ᶱ忻ˣᶱ嬀ˣᶱἃ⿏ˣᶱ凔劍ˣᶱ厑 ⣏ⷓ̯䞼䨞烉㘢柿̯叿ἄ̬斄͌̚➢䢶䘬䟷䨞˫␴˪临⣑⎘⣏ⷓ̯䞼䨞烉㍸ˣᶱ⣏Ḁˣᶱ幓ˣᶱ㴭㥫ˣᶱ⮞ˣᶱ⽟炻䫱䫱ˤĲĴġ㬌⢾怬㚱ᶱ年ˣᶱᶱ ⣑⎘㘢柿͓͂̑͌媠⓷柴˫ˤ忁ℑ㛔㚠⛐䞼䨞㘢侭⣏ⷓ䘬叿ἄ␴⿅゛㕡㗏ˣᶱ㬊ˣᶱ㬊奨ˣᶱ㱽⌘炻䔞䃞ḇ⎗ẍ婒ᶱ媎ˣᶱ奨ˤ 朊炻㖊⺋ᶼ㶙ˤĲķġ䈡⇍㗗㘢柿䘬叿ἄ㴑䷩炻㚱ṃ㗗Ṿ奒㑘䘬炻㚱ṃ㗗Ṿ嫃 ġġġġġġ㓭ᶱ㱽ㆾᶱ橼䳸㥳䈡⇍㗗ᶱ媎ˣᶱ奨炻㗗㕡㱽佑ˣ⮎嶸ᾖ埴㕡⺷炻侴徘侴䓙攨Ṣ㿴枪姀抬䘬炻㚱ṃ⇯ᶵ㗗Ṿ⮓䘬炻ḇᶵᶨ⭂ẋ堐Ṿ䘬⿅゛炻侴 ᷕ忻ἃ⿏⇯㗗䛇䎮奨⾝炻㊯㴱䛇䎮䘬ℏ㵝ˤㆹᾹ⮵㕤䛇䎮⓷柴䘬嗽䎮炻㗗⼴⬠㇨㑘炻ẍṾ䘬⎵⁛㳩䘬ˤ⛐⿅゛ㆾ佑䎮㕡朊炻Ỹ喌⻟䁰堐䣢㘢柿䘬 ㅱ娚㗗ẍ䛇䎮䘬シ佑䁢ᷣ炻⮎嶸䛇䎮䘬㕡㱽䁢⽆炻奨⾝䷥㗗⃰埴䘬炻㕡㔁㱽䘬ᷕ⽫㗗ᶱ媎ˣᶱ奨䘬奨溆炻忁⸦᷶㗗㖍㛔⬠䓴䎮妋㘢柿䘬℠✳ˤ⮵ 㱽㗗晐㨇侴䓐䘬ˤ奨⾝㰢⭂㕡㱽炻㕡㱽ᶵ傥㰢⭂奨⾝ˤ䫮侭⮓ġT’ien-t’ai 㕤ἃ⿏⓷柴炻Ỹ喌䔁シ⼿⼰⮹ˤ %XGGKLVPDQG(DUO\0ƗGK\DPLNDġĩ˪⣑⎘ἃ⬠冯㖑㛇ᷕ奨⬠˫炻ᷕ嬗˪ᷕ ġġġġġġġỸ喌⒚劙㈲㘢柿䘬⬠⓷↮䁢ℑ㛇ˤ⇵㛇⊭㊔˪㫉䫔䥒攨˫ˣ˪㱽厗ᶱ 忻ἃ⿏娖慳⬠烉⣑⎘冯ᷕ奨˫炸ᶨ㚠炻ὧ㗗⛐忁䧖➢㛔⿅䵕ㆾ⍇⇯ᶳ⬴ㆸ 㗏ㆢ₨˫ˣ˪ℕ⥁㱽攨˫ˣ˪奢シᶱ㗏˫ˣ˪㕡䫱ᶱ㗏埴㱽˫ˣ˪⮷㬊奨˫ˣ 䘬ˤ⤪ᶲ朊㇨婒炻㘢柿ὅ㗗⏎婒ἃ⿏Ἦ⇌㔁炻侴㚱啷ˣ忂ˣ⇍ˣ⚻⚃㔁ˤ ˪㱽䓴㫉䫔⇅攨˫ˣ˪䥒攨⎋始˫䫱ˤ℞ᷕ㚨慵天䘬㗗˪㫉䫔䥒攨˫ˤ忁忂ⷠᶨᾳἃ㔁⬠₏䘬⿅゛㬠嵐炻⼨⼨㗗⛐℞⇌㔁ㆾ㔁䚠⇌慳ᷕ堐䎦↢Ἦˤ ṃ㚠ᷣ天㗗婒䥒㱽䘬⮎嶸⓷柴炻冯⼴㛇ẍᶱ⣏悐䁢ᷣ婒䘬佑䎮冯⮎嶸⤪奨㘢柿ẍ冒⶙䘬⒚⬠冯ᾖ埴㖐嵋⛐⚻㔁炻忁⛐䴻℠ᶲ䘬ὅ㒂炻㗗˪㱽厗䴻˫ DUƯNDVǌWUDĪġ冯˪⣏凔㴭㥫䴻˫(0DKƗSDULQLUYƗ۬DVǌWUD)炻ڲ6DGGKDUPDSX۬) ĲĵġġᶨḅḅḼ⸜ㆹ慵姒Ṕ悥炻␴旧悐㬋晬⃰䓇⛐㕭况㔀冲炻᷎復Ṿ忁㛔劙㔯㊁叿ˤṾ ℑ侭↮⇍婒ἃ䞍夳␴ἃ⿏ˤἃ䞍夳⌛㗗ἃ⿏ˤἃ⿏⛐Ṿ䘬⿅侫ᷕ炻㗗㚨慵 ġġġġ⼴Ἦ䘬⍵ㅱ⼰䧵㤝炻堐䣢⬫䘬ℏ⭡㚱⍇∝⿏炻᷎⮵ᷕ忻ἃ⿏⼰デ冰嵋炻ḹḹˤ 天䘬奨⾝炻侴ᶼṾ忚ᶨ㬍攳㉻忁ᾳ奨⾝炻⮯ᷳ䘤⯽䁢ᷕ忻ἃ⿏ㆾἃ⿏ᷕ ĲĶġġ䎦ẋ⬠侭⣂㚱ᶵ傥⯙ἃ⿏ㆾᷕ忻ἃ⿏䘬奨⾝侴婒㘢柿䘬⣑⎘⬠䘬炻⌛ὧ㗗⣑⎘⁛䴙 ġġġġ䘬Ṣ⢓炻ḇ㚱忁㕡朊䘬仢⣙ˤ⤪媎奨䘬˪⣑⎘⚃㔁₨˫炻ḇℐ㛒㍸⍲ἃ⿏奨⾝炻忁忻炻忁㗗Ṿ䘬䛇䎮奨ˤㆹᾹ䎮妋Ṿ䘬⿅゛䈡⿏炻⽭枰㈋䵲忁ᾳ奨⾝Ἦ婒炻 ġġġġ㗗⼰ẌṢ⣙㛃䘬ˤˢ ĲķġġỸ喌⒚劙烉˪⣑⎘⣏ⷓ̯䞼䨞烉㘢柿̯叿ἄ̬斄͌̚➢䢶䘬䟷䨞˫炷Ṕ悥烉䘦厗剹炻 ġġġġ1961 ⸜ Ī烊Ỹ喌⒚劙烉˪临⣑⎘⣏ⷓ̯䞼䨞烉⣑⎘㘢柿͓͂̑͌媠⓷柴˫炷Ṕ悥烉 ĲĴġ⬱喌ὲ晬烉˪⣑⎘⿏℟⿅゛婾˫ĩ Ṕ悥烉㱽啷棐炻1953 ⸜Ī炻枩44ˤ ġġġġ䘦厗剹炻1981 ⸜Īˤ 12 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 13

⽫ˣ㬊奨暁忳䚠ㅱˤỮỸ喌㛒㚱㍸⍲ἃ⿏ˤ⼴㛇⇯ẍᶱ⣏悐Ṏ⌛˪㱽厗䌬⿅゛ˤᶵ忶炻Ỹ喌㍸⇘˪⚃㔁佑˫ᶨ㚠炻℞ᷕ婒⍲ˬ嘃䨢ἃ⿏˭炻Ữ㛒㚱佑˫ˣ˪㱽厗㔯⎍˫ˣ˪㐑姞㬊奨˫䁢慵天炻⯌℞㗗˪㐑姞㬊奨˫炻℞⮎ 斉徘炻忋⎴Ṿ䘬ℑ悐懭叿悥㰺㚱婒⍲ἃ⿏ᶨ溆炻ㆹᾹ⎗ẍ忁㧋婒炻⌛ἧṾ 嶸㱽㗗䓙䥒忚㕤㬊奨ˤỸ喌⛐℞ᷕḇ㰺㚱㍸⍲ἃ⿏⓷柴ˤ⼴㛇ᷕ䘬ℵ⼴㛇㚱ἃ⿏奨⾝炻Ữḇᶵ慵夾⬫ˤĲĺ ⇯㗗⮵˪䵕㐑䴻˫䘬䔷慳炻⊭㊔˪䵕㐑䴻䌬䔷˫ˣ˪䵕㐑䴻㔯䔷˫ˣ˪䵕 ġġġġġġġġ侴⛐⇵ᶨ䭨ᷕ炻斄㕤㘢柿䘬ᶱ媎⿅゛炻Ỹ喌冱˪ṩ䌳䴻˫䘬ℑ䧖婒㱽炻㐑䴻䔍䔷˫炻⎎⢾⍰㚱˪ᶱ奨佑˫ˣ˪⚃㔁佑˫䫱ˤỸ喌⻟婧炻䓙㕤ᶱ⣏ 堐䣢忁㗗⣑⎘䘬ᶱ媎⿅゛䘬㇨䓙ˤ忁ℑ溆㗗炻ᶨ㗗ẍ䨢媎ˣ刚媎␴⽫媎㓅悐ᶵ㗗㘢柿奒㑘炻侴㗗㿴枪⮵Ṿ䘬嫃婚䘬姀抬炻侴⮵˪䵕㐑䴻˫䘬䔷慳⇯ ᶨ↯㱽炻ĳıġᶨ㗗ᶾ媎ˣ䛇媎␴䫔ᶨ佑媎⎰ㆸᶱ媎ᶱ㗏ˤĳĲġᶾ媎䚠ㅱ㕤刚媎炻㗗冒⶙⮓䘬炻㓭㚜㚱ẋ堐⿏炻ẋ堐㘢柿㚨ㆸ䅇䘬⿅゛ˤĲĸġỸ喌婒⼿枿㚱忻䛇媎䚠ㅱ㕤䨢媎炻䫔ᶨ佑媎⇯䚠ㅱ㕤⽫媎ˤ忁㬋㗗⣑⎘⬿䘬ᶱ媎Ṏ⌛㗗䨢䎮炻⯙ᶨᾳṢ䘬⿅゛䘤⯽Ἦ婒炻忂ⷠㅱ娚㗗崲⼴↢䘬⿅゛炻崲㚱℞ẋ堐⿏ˣ 媎ˣ`媎ˣᷕ媎⿅゛䘬崟㸸ˤỸ喌᷎堐䣢˪ṩ䌳䴻˫㰺㚱㡝㔯㛔炻Ṏ㰺㚱 ㆸ䅇⿏ˤᶵ忶⛐⮵㕤˪䵕㐑䴻˫䘬䔷慳䘬斉徘ᷕ炻Ỹ喌怬㗗㛒㚱㍸⇘ἃ⿏大啷㔯侣嬗炻Ṿ⚈㬌娵⭂忁悐䴻℠㗗ᷕ⚳ἃ⬠䘬㔯䌣ˤ军㕤ᶱ奨䘬⿅゛炻 ⓷柴ˤ⮎晃ᶲ炻㘢柿⛐⮵˪䵕㐑䴻˫䘬䔷慳ᷕ㗪ⷠ婒⇘ἃ⿏ˣᷕ忻ἃ⿏炻 Ỹ喌娵䁢㸸㕤˪䑼䎆䴻˫炻⬫ᶵ㗗⛐⌘⹎ㆸ䩳炻侴㗗⛐ᷕ⚳ㆸ䩳ˤ℞ᷕ㚱㭼⛐ᶱ⣏悐ᷕ婒䘬怬天⣂ˤ⎎⢾炻Ỹ喌娵䁢ᶱ⣏悐ẍ˪㐑姞㬊奨˫㚨慵天炻 ˬ㇨媪㚱媎ˣ䃉媎ˣᷕ忻䫔ᶨ佑媎㗗ᶨ↯媠ἃ厑啑㭵˭⫿䛤ˤĳĳġ㬌ᷕ䘬ˬᶨ ⤪ᶲ㇨婒ˤ℞⮎ᶵ䃞ˤ˪㐑姞㬊奨˫ᷣ天㗗婒㬊奨䘬ᾖ埴⮎嶸炻˪㱽厗䌬 ↯媠ἃ厑啑㭵˭⌛㗗㘢ㄏᷳ㭵炻ㆾ㘢㭵炻忁㘢㭵ᶨ攳㉻┇䓐炻⌛ㆸᶱ奨ˤ 佑˫㗗ẍ⮎䚠ㆾ䳪㤝䛇䎮䘬䎮妋䁢ᷣ天ℏ⭡ˤ⇵侭㗗婒㕡㱽炻⼴侭㗗婒奨 ġġġġġġġ㚱斄忁ℑ悐䴻℠炻Ỹ喌⻟婧炻⛐ᶱ媎㕡朊炻˪䑼䎆䴻˫㚱两㈧˪ṩ䌳⾝烊奨⾝⃰㕤␴㰢⭂㕡㱽ˤ㓭⛐䎮婾䩳⟜Ἦ婒炻˪㱽厗䌬佑˫庫媠˪㐑姞䴻˫婒㱽䘬䕽嶉炻Ữᶵ⤪˪ṩ䌳䴻˫㇨婒䘬䨢媎ˣ刚媎ˣ⽫媎炻Ṏᶵ婒ᶾ 㬊奨˫⯌䁢慵天ˤĲĹ 媎ˣ䛇媎ˣ䫔ᶨ佑媎炻侴婒ᶾ媎ˣ䛇媎ˣᷕ忻䫔ᶨ佑媎ˤ斄㕤ᶱ奨炻Ỹ喌 ġġġġġġ㚜慵天䘬㗗炻Ỹ喌⛐Ṿ䘬˪⣑⎘⣏ⷓ̯䞼䨞烉㘢柿̯叿ἄ̬斄͌̚➢ 堐䣢炻㘢柿婒忶ᶱ奨ᷳ⎵Ṏ↢㕤˪䑼䎆䴻˫炻℞ᷕ㚱媪ˬᶱ奨侭炻⽆`⎵ 䢶䘬䟷䨞˫ᷕ炻≈ℍᶨ旬䭯˨ᶱ媎ᶱ奨⿅゛̯崟⍇⍲̴䘤忼˩炻℞ᷕ↮ℑ ℍ䨢Ḵ媎奨炻⽆䨢ℍ`⎵⸛䫱奨ˤ㗗Ḵ奨㕡ὧ忻炻⚈㗗Ḵ䨢奨炻⼿ℍᷕ忻䭨烉˨ᶱ媎ᶱ奨⿅゛̯崟⍇̬斄͌̚䞼䨞˩␴˨⣑⎘⣏ⷓ̯ᶱ媎ᶱ奨⿅䫔ᶨ佑媎奨˭ĳĴˤ ゛˩ˤ⛐⼴ᶨ䭨ᷕ炻Ỹ喌堐䣢⣑⎘䘬ᷕ⽫㔁佑䁢ᶱ媎ˣᶱ奨⿅゛ˤ⮵㕤忁 ġġġġġġ⎎⢾炻Ỹ喌⮓Ḯᶨ䭯˨㘢柿̯㱽厗䌬佑ˣ㱽厗㔯⎍̯䞼䨞˩炻ḇ⬴ℐ ᶱ媎ˣᶱ奨⿅゛炻Ṿ㍸↢ẍᶳ⸦溆烉ᶨˣ漵㧡䘬ℐ悐叿ἄᷕ炷䫮侭㊱烉忁 ᶵ㍸ἃ⿏奨⾝ˤĳĵġ忁㗗暋ẍ゛⁷䘬炻ẌṢ暋ẍ㍍⍿䘬ˤ㘢柿⿅゛橼䲣ᷕ㚨 ⊭㊔㚨慵天䘬˪ᷕ婾˫炸炻㰺㚱忁㕡朊䘬㖶㔯ˤḴˣ䓙漵㧡䴻ㄏ㔯ˣㄏ⿅慵䘬奨⾝炻Ṿ䘬⇌㔁㇨ὅ䘬㚨檀㸾⇯炻ὧ㗗ἃ⿏ˤ侴˪㱽厗䌬佑˫ᶨ㚠炻 ⇘㘢柿忁ᶨ⣑⎘䘬⁛㈧⁛䴙炻㛒⁛ᶨ⽫ᶱ奨ˤᶱˣᶱ媎ˣᶱ奨ᷳ⎵㚨⇅夳

㕤˪ṩ䌳䴻˫冯˪䑼䎆䴻˫炻忁ℑ悐㔯䌣ᶵ㗗⛐⌘⹎ㆸ䩳䘬炻侴㗗㕤大㙮 Ĳĺ˪⣑⎘⣏ⷓ̯䞼䨞烉㘢柿̯叿ἄ̬斄͌̚➢䢶䘬䟷䨞˫炻枩 Įˤ ĳı Ḽᶾ䲨⼴⋲⛐ᷕ⚳ㆸ䩳䘬ˤ⚃ˣᶱ媎ᶱ奨⿅゛ᶵ夳㕤⌘⹎⿅゛炻侴㗗ᷕ⚳ ˪⣏㬋啷˫Ⅎ 8炻枩 829 ᷕˤ ĳĲ˪⣏㬋啷˫Ⅎ 8炻枩 833 ᷕˤ ĳĳ˪⣏㬋啷˫Ⅎ 24炻枩 1018 ᷕˤ ĳĴġ˪⣏㬋啷˫ġℲ 24炻枩 1014 ᷕ烊˪⣑⎘⣏ⷓ̯䞼䨞烉㘢柿̯叿ἄ̬斄͌̚➢䢶䘬䟷䨞˫炻 Ĳĸ˪⣑⎘⣏ⷓ̯䞼䨞烉㘢柿̯叿ἄ̬斄͌̚➢䢶䘬䟷䨞˫炻枩 660Įˤ ġġġġ枩 684Įˤ ĲĹġġġ斄㕤˪㱽厗䌬佑˫䘬慵天⿏炻⍫䚳㊁叿˪㱽厗䌬佑䘬⒚⬠冯䵙柀˫炷⎘⊿烉㔯㳍↢ ĳĵġġ娚㔯夳㕤⛪㛔⸠䓟䶐炻˪㱽厗䴻̯ᷕ⚳䘬⯽攳˫炻˪㱽厗䴻˫䞼䨞 Ŋŗ炷Ṕ悥烉⸛ ġġġġ䇰䣦炻2002 ⸜炸ˤˢ ġġġġ㦪⮢㚠⸿炻 ⸜炸炻枩 223Į250ˤ 14 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 15

⣂㫉㍸⍲ἃ⿏⓷柴炻᷎≈ẍ斉慳ˤᶲ朊㍸忶䘬ˬ⣏⮷忂㚱⋩Ḵ悐炻Ữ㚱ἃ فःޠࢯȃԋ᛾߹໱ ⿏䃉ἃ⿏ᷳ䔘俛˭䘬婒㱽炻⌛↢䎦㕤忁悐叿ἄᷕˤĳĶġ⮎晃ᶲ炻㘢柿⛐˪㱽厗䌬佑˫ᷕ⮵ἃ⿏奨⾝ˣ⿅゛炻㚱忚ᶨ㬍䘬䘤㎖炻䈡⇍㗗㍸↢ᶱ⚈ἃ⿏䘬 ġġġġġġ⬱喌ὲ晬⎗傥㗗㖍㛔㕡朊䞼䨞⣑⎘⬠䘬㚨⮰攨␴㚨⣂䓋䘬⬠侭炻Ṿ⛐ 婒㱽ˤṾ婒烉 ⣑⎘⬠㕡朊炻⮓Ḯ⸦悐慵天䘬叿ἄ烉˪⣑⎘⿏℟⿅゛婾˫ˣ˪⣑⎘⿅゛⎚˫ˣ ˪⣑⎘⬠烉㟡㛔⿅゛̩̞̯⯽攳˫␴˪⣑⎘⬠婾普烉㬊奨̩㶐⛇˫ˤĴĲġṾ Ǵϖࡋфቺၗว૓ ⍿⬠㕤䧣叱⚻ㆸ炻㚦ả⣏察⣏⬠㟉攟炻㚱㔯⬠⌂⢓⬠ỵˤ܄Ǵ૓ऩᢀྣջࢂΑӢՕ܄ჴ࣬ջࢂ҅ӢՕ܄ġġ!!!!!ݤ !!!!!!ऩǴջࢂጔӢՕ܄Ƕ37 ġġġġġġ⬱喌ὲ晬⮵⣑⎘⬠䘬䞼䨞炻㗗⣂⃫䘬炻㔯䌣⬠䞼䨞㱽シ␛㽫⍂炻Ữᶵ 慵夾℞ᷕ䘬ἃ⿏奨⾝冯⿅゛ˤṾ⛐℞˪⣑⎘⬠烉㟡㛔⿅゛̩̞̯⯽攳˫ᶨ ⼰㖶栗炻㘢柿天⛐ἃ⿏⿅゛㕡朊ἄ忚ᶨ㬍䘬攳㉻炻㈲ἃ⿏攳⯽䁢ᶱᾳ朊䚠烉㚠ᷕ炻䓐ḮḴ⋩枩䘬䭯ⷭ炷枩 92Į111炸Ἦ婒㘢柿䘬⊾㱽⚃㔁䘬⇌㔁婒炻⬴ 㬋⚈ˣḮ⚈␴䶋⚈ἃ⿏ˤ㬋⚈ἃ⿏㊯㇨奢ぇ䘬䛇䎮炻Ḯ⚈ἃ⿏㊯橼嫱䳪㤝 ℐ㛒㍸⍲ἃ⿏奨⾝炻㚜ᶵ天婒ᷕ忻ἃ⿏ㆾἃ⿏ᷕ忻ḮˤṾ婒⇘䨢炻⻟婧㘢䛇䎮䘬㘢ㄏˣ⽫傥炻䶋⚈ἃ⿏㊯℞Ṿ㚱䓐䘬⚈䳈炻⬫Ᾱ⎗≑攟Ḯ⚈ἃ⿏䘬柿䘬䨢ᶵ㗗Ữ䨢炻侴㗗㚱ᶵ䨢佑ˤ⮎䚠⌛㗗ᷕ忻炻忁ᷕ忻㗗ᶵ⎴㕤䨢ˣ㚱㯪奢ぇˣ⼿妋僓䘬≇傥ˤ Ḵ怲侴⇍㚱℞佑䎮ˤĴĳġ侴⚃㔁ᷕ䘬⇍㔁䘬ᷕ忻炻ἄ䁢㟡㛔⍇䎮炻ṵ㗗昼㬟 ġġġġġġ军㕤ᷕ忻ἃ⿏䘬⓷柴炻⤪ᶲ朊㇨婒炻忁㗗⮵䳪㤝䛇䎮䘬妋嬨ἄ⣂⃫䘬 ᶵ圵䘬Ữᷕᷳ䎮ˤĴĴġ军㕤⚻㔁炻⬱喌娵䁢⚻㔁䘬ᷕ忻㗗ᶨ䧖䫔ᶨ⍇䎮炻⬫ 廱⎹炻ἃ⿏ᶵ╖㗗⽫傥炻ḇ㗗䛇䎮ˤ忁ᾳ墯⎰奨⾝⛐˪㱽厗䌬佑˫ᷕḇ⣂ ᶵ㗗⤪⇍㔁ẍᷕ忻䁢䨢㚱Ḵ怲昼⇍䘬⍇䎮炻侴㗗䨢㚱䚠⌛䘬ˤĴĵġ㊱忁㧋婒㫉↢䎦炻⤪烉 ⚃㔁炻溆↢Ḯ⇍㔁冯⚻㔁䘬䛇䎮ㆾ⮎䚠㗗ᷕ忻炻ᶵ⎴㕤啷㔁冯忂㔁㈲䛇䎮㓦⛐䨢佑ᶨ朊ˤ侴⇍㔁冯⚻㔁晾䃞悥⎴ẍᷕ忻Ἦ婒䛇䎮炻Ữ⇍㔁䘬ᷕ忻㗗 !!Օ܄ύၰǶ38 昼㬟䘬炻忁昼㬟⎗㊯冯ᶾ὿ḳ䈑䘬䚠昼炻ㆾ⛐ᾖ埴ᶲ㚱䳂⇍烊⚻㔁䘬ᷕ忻 !!!!!!ჴ࣬ύၰՕ܄Ƕ39 ⇯㗗⚻圵炻冯ᶾ὿ḳ䈑䚠⌛ᶵ暊炻ḇ㚱ᾖ埴ᶲ䘬枻䃞奢ぇ䘬シ␛炻ᶵ⽭䴻 ಃ΋က౛Ƕ3: 㬟昶㭝ˤ⬱喌䘬忁䧖䎮妋炻ᶵ傥婒拗炻⎒㗗ᶵ嵛侴⶚ˤᷕ忻㗗⭊橼⿏䘬䳪܄ύၰՕـ!!!!!! 㤝䛇䎮炻῀劍⎒㗗楸㕤⭊橼⿏炻⇯ᶵ⃵㶒㕤㉥尉炻冯ᷣ橼⿏䘬ἃ⿏ㆾ⽫天ᷳ炻˪㱽厗䌬佑˫㗗斉㎂冯攳㉻ἃ⿏⿅゛䘬慵天㔯䌣ˤĴı 傥⼊ㆸ䚠Ḻ⮵⼭ˣ⮵⿫䘬斄Ὢ炻ḇ暋ẍ婒≃≽ˣ≽デ炻忁ὧ㗗㘢柿㇨婒䘬 ˬỮ˭ㆾˬῷ˭䘬シ␛ˤⓗ㚱ᷣ橼⿏䘬⽫曰傥婒≽デ炻ἄ䁢⭊橼⿏䘬ˣ䳪

ĳĶġ˪⣏㬋啷˫Ⅎ 33炻枩 803 ᶳˤ ĴĲġġ⬱喌ὲ晬烉˪⣑⎘⿏℟⿅゛婾˫ĩṔ悥烉㱽啷棐炻 ⸜ Ī烊⬱喌ὲ晬烉˪⣑⎘⿅゛⎚˫ ĳķ 1953 ġ˪⣏㬋啷˫Ⅎ 33炻枩 802 ᶲˤ ġġġ炷Ṕ悥烉㱽啷棐炻1959 ⸜炸烊⬱喌ὲ晬烉˪⣑⎘⬠烉㟡㛔⿅゛̩̞̯⯽攳˫炷Ṕ悥烉 ĳĸġ˪⣏㬋啷˫Ⅎ 33炻枩 ᷕˤ ġġġġ⸛㦪⮢㚠⸿炻1968 ⸜炸烊⬱喌ὲ晬烉˪⣑⎘⬠婾普烉㬊奨̩㶐⛇˫炷Ṕ悥烉⸛㦪⮢ ĳĹġ˪⣏㬋啷˫Ⅎ 33炻枩 ᶳˤ ġġġġ㚠⸿炻 ⸜炸ˤ Ĵĳ ĳĺġ˪⣏㬋啷˫Ⅎ 33炻枩 ᷕˤ ġ˪⣑⎘⬠烉㟡㛔⿅゛̩̞̯⯽攳˫炻枩 101ˤ ĴĴ Ĵıġġġ斄㕤˪㱽厗䌬佑˫䘬ἃ⿏⿅゛炻⍪䚳㊁叿烉˪㱽厗䌬佑䘬⒚⬠冯䵙柀˫ᶲ䭯䫔⚃ ġġġ⎴ᶲ㚠炻枩 104ˤ ġġġġġ䪈˨㱽厗䌬佑䘬ἃ⿏⿅゛˩炻枩 48Į61ˤ Ĵĵġġġ⎴ᶲ㚠炻枩 109ˤ 16 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 17

㤝䛇䎮䘬ᷕ忻炻⽭枰冯⽫曰䚠䳸⎰炻圵⎰侴䁢ᶨ橼炻ㇵ傥㚱䛇㬋䘬≽デ⎗ Ḵ㚱墯暄⿏␴ᶵ⋼婧⿏炻ㆹᾹ暨天⯙㔯㛔䘬ᶲ㔯ᶳ䎮Ἦ妋嬨炻⬱喌㛒㚱Ṍ 妨ˤ忁⽫曰⌛㗗ἃ⿏炻㗗㘢柿㇨婒䘬ἃ⿏䛇⽫ˤ忁㧋⿅䵕炻ὧ忤↢ᷕ忻ἃ ẋˤ⚻圵ᶱ媎冯⎴橼ᶱ㱽栗㖶⛘㚱慵⎈炻⚻圵䚠ㅱ㕤⎴橼炻Ữ橼㗗⒒ᶨᾳ ⿏奨⾝炻⛐シ佑ˣℏ㵝䘬Ⰼ㫉㈲ᷕ忻冯ἃ⿏䫱⎴崟Ἦˤ䳪㤝䛇䎮⽭枰天℟ 橼烎ᶱ媎冯ᶱ㱽⍰⤪ỽ⋨↮烎劍㈲媎ḇ夾䁢㱽炻⇯㚫㶟㵮崭崲冯䴻槿ㆸ ≽デ炻ㇵ傥ἄ䁢⊭㊔ㆹᾹṢ䘬䓇␥⬀⛐䘬ᶾ䓴䘬㇨ὅˤ㘢柿㍸↢ᷕ忻ἃ⿏䳈ˤ⬱喌悥㰺㚱嗽䎮忁ṃ⓷柴ˤ ㆾἃ⿏ᷕ忻炻䓙㬌岎Ḱ䛇䎮≽デ⿏炻䄆㗗䓐⽫列劎ˤḇ㗗䓙㕤忁溆炻ㇵ傥 ġġġġġġġġ⮵㕤䛇䎮ㆾ⮎䚠䘬橼嫱㕡㱽炻⬱喌㍸↢忁㗗ᶨ䧖彗嫱㱽炻⣑⎘彗嫱婒ᷕ忻ἃ⿏䘬≇䓐⿏炻冯ⷠỷ⿏ˣ℟嵛媠㱽ㆸ䁢䛇䎮䘬ᶱ䧖➢㛔⿏㟤ˤ⬱ 㱽炻䈡⇍㗗⛐⚻㔁ᷕἧ䓐䘬ˤṾẍˬ㔝⮵䚠⌛˭Ἦ婒忁䧖㕡㱽ˤṾẍᶱ年喌⛐斄挝䘬⓷柴ᶲ⾥䔍Ḯἃ⿏奨⾝炻䘬䡢㗗ᶨ攻㛒忼ˤ 䘬ⶖ⇍冯⚻圵ᶨ橼ἄἳἮ斉慳ˤ㇨媪ˬᶱ年˭炻⍰䧙ˬᶱ㱽˭炻㗗㘢柿婾 ġġġġġġ⬱喌ᶵ慵夾⮵㕤ἄ䁢䚖䘬䘬䛇䎮ㆾἃ⿏䘬奨⾝䘬䎮妋炻⌣⼰⻟婧⮎ 奢ぇ䘬ᶱᾳ朊䚠ˤ年㗗年䭬ᷳシ炻忁ᶱ年ㆾᶱᾳ年䭬㗗䛇⿏年ˣ奨䄏年␴ 嶸䛇䎮忁ᶨ䚖䘬䘬㕡㱽炻忁ὧ㗗ᶨ凔㇨媪䘬ˬᶱ橼䳸㥳˭(threefold pat- 屯ㆸ年ˤ䛇⿏年㗗䎮㕡朊炻䚠䔞㕤媠媎烊奨䄏年㗗㘢㕡朊炻㗗奢ぇ䘬㘢ㄏ烊 tern)ˤṾ娵䁢堐䣢忁ᶱ橼䳸㥳⎗㚱䃉慷䧖婒㱽炻⤪ᶱ忻ˣᶱ嬀ˣᶱἃ⿏ˣ 屯ㆸ年⇯㗗埴㕡朊炻㗗奢ぇ䘬≑䶋ˣ≑≃ˤ㘢柿娵䁢炻䛇⿏年劍⼿栗炻⌛ ᶱ凔劍ˣᶱ厑㍸ˣᶱ⣏Ḁˣᶱ幓ˣᶱ㴭㥫ˣᶱ⮞ˣᶱ⽟炻䫱䫱ˤĴĶġ㬌ᷕ冒䁢㱽幓烊奨䄏年劍⼿栗炻⌛䁢凔劍烊屯ㆸ年劍⼿栗炻⌛䁢妋僓ˤĴĹġ⬱喌㍸↢炻䃞⊭㊔ᶱ媎ˣᶱ奨⛐ℏˤṾ㊯↢炻㘢柿ⷠ婒⍲䘬ᶱ媎ˣᶱ奨䘬⎵佑炻↢冒 ᶱ年䘬ⶖ⇍冯⚻圵ᶨ橼忁ℑ䧖ね㱩炻㗗⥁㱽䘬冒ㆹ攳㉻䘬ᶵ⎗㫈仢䘬⣑䃞 ˪ṩ䌳˫ˣ˪䑼䎆˫ℑ䴻ˤỮ⛐˪ṩ䌳䴻˫ᷕ㇨婒䘬⎵佑炻冯㘢柿㇨婒䘬⿏⽟ˤ忁㧋䘬⿅䵕⌛㗗㔝⮵䚠⌛䘬怷廗ˤ忁䧖怷廗夾䄑゙ˣら㱽䁢厑㍸ˣ ᷎ᶵ䚠⎴ˤ侴˪䑼䎆䴻˫䘬ᶱ媎ˣᶱ奨㗗㫉䫔⿏㟤ˣ昼㬟⿏㟤䘬炻冯㘢柿㶐㱽䘬屯ㆸ年ˤ⌛㗗炻䄑゙ˣら㱽㬋㗗ㆸ⯙䎦尉⬠佑ˣ㶭㶐佑䘬厑㍸ˣ㶐㇨婒䘬ḇᶵ⎴ˤ⬱喌⻟婧炻㘢柿㲐シ⇘忁ṃ䴻℠炻䚖䘬㗗天䁢ᶱ媎ˣᶱ奨㱽䘬屯℟ˤ⬱喌娵䁢炻⯙啷㔁ˣ忂㔁ˣ⇍㔁Ἦ婒炻ᶱ年㗗⎴栆䘬ˤ⛐⚻㔁⿅゛㈦⮳䴻嫱炻Ṏ⌛㗗䴻℠㔯䌣⬠䘬ὅ㒂ˤ侴Ṿ䘬⚻圵ᶱ媎␴ᶨ⽫ᶱ奨婒 Ἦ婒炻屯ㆸ年⮵㕤奨䄏年㚱㔝⮵䞃䚦䘬斄Ὢ炻Ữṵ冯䛇⿏㗗ᶨ橼䘬ˤĴĺġ㊱㱽䘬ㆸ䩳炻㗗天⽆˪㱽厗䴻˫攳⥳炻⽆䴻婾ᷕ⮳㯪㚱斄㶝㸸ˤĴķ ⬱喌㇨婒䘬㔝⮵䞃䚦炻ᶵ㗗怷廗⿏䘬炻侴㗗彗嫱⿏䘬炻ㆾ⺼娕⿏䘬ˤ˪䵕 ġġġġġġ⮵㕤⮎䚠炻ㆾ䳪㤝䛇䎮炻⬱喌ᶵẍἃ⿏Ἦ婒炻⌣㖶栗⛘ẍᶱ橼䳸㥳Ἦ 㐑䴻˫婒媠䄑゙㗗忻⟜ˣ㶓⿐䘉⿏⌛㗗妋僓炻冯㘢柿婒䄑゙⌛厑㍸炻䓇㬣婒炻侴ᶼẍᶱ媎ˣᶱ奨䁢ᷕ⽫ˤṾ⛐˪⣑⎘⿏℟⿅゛婾˫䘬⇵䭯ᷕ炻⻟婧 ⌛㴭㥫炻悥⯽䎦⺼娕䘬㳆夳ˤ忁ṃ婒㱽炻㗗⯙⮎嶸䘬ˣ㕡㱽䘬朊䚠婒炻ᶵ ㇨媪ᶵ⿅嬘䘬婾䎮ㆾ怷廗ˤṾ㍸↢⛐忁䧖怷廗ᶳ婒䘬⮎䚠炻㬋㗗㘢柿⽫䚖㗗⯙䛇䎮奨⾝䘬シ佑ᶲ婒ˤĵı ᷕ䘬˪⥁㱽咖厗䴻˫䘬⥁㱽冒橼ˤ⬱喌㍸⇘⮎䚠奨炻冱↢⋩䓴Ḻ℟ˣ䘦䓴 ⋫⤪ˣᶨ⾝ᶱ⋫婒㱽ˤ℞⥁䎮⼊ン炻ㆾ㬲⊅䘬㕡㱽炻⇯䈡冱暁朆暁䄏ˣ䳽 ⮵攳㚫ˣ⚻圵ᶱ媎ˣ⿏℟䃉ἄˣ怖䄏ᶵḴˣ⎴橼ᶱ㱽ᷳⰔˤĴĸġ㊱忁ṃ⥁㱽炻 ㆾ㇨媪ˬ⥁䎮˭炻㚱慵墯ᷳ嗽炻ḇ㚱ᶵ⋼媏ᷳ嗽炻ἳ⤪暁朆暁䄏冯怖䄏ᶵ

ĴĹġġ㘢柿烉˪㱽厗䌬佑˫炻˪⣏㬋啷˫Ⅎ 33炻枩 ᷕẍᶳˤ⍰⎗⍪侫㊁叿烉˪ἃ㔁⿅ ĴĶġġ忁㗗㘢柿䘬˪㱽厗䌬佑˫䘬婒㱽ˤ⬱喌ὲ晬⛐Ṿ䘬˪⣑⎘⿏℟⿅゛婾˫炻枩 59 ᷕ ġġġġ゛⣏录℠˫炷⎘⊿烉⎘䀋⓮⊁⌘㚠棐炻1992 ⸜炸炻枩 ⶎˤ ġġġġḇ㍸忶ˤĩ Ṕ悥烉㱽啷棐 ĭġ1953 ⸜Ī Ĵĺġġ⬱喌ὲ晬烉˪⣑⎘⿏℟⿅゛婾˫ĩ Ṕ悥烉㱽啷棐炻1953 ⸜Ī炻枩45ˤ Ĵķˢ ⎴ᶲ㚠炻枩 61ˤ ĵıġġṔ悥⬠㳦ḇⷠ⯽䣢忁䧖彗嫱⿏㟤䘬⿅䵕㕡⺷炻大䓘⸦⣂恶婒ˬ微⮵ㅱ˭炻䓘怲⃫婒 Ĵĸġġġġ⎴ᶲ㚠炻枩 40ˤ ġġġˬ䳽⮵⨺ṳ˭炻悥㗗忁䧖⿅䵕⮶⎹ˤ 18 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 19

ᶨ⽫ᶱ奨ˣℕ⌛ˣ⋩⤪㗗ᷳⰔ䘬㱽㔠枭䚖炻怬㚱⋩䓴Ḻ℟ˣᶱ媎⚻圵ᷳ栆炻 فःޠਝȃུҥ໰ത 怬㗗ᶵ暊㱽㔠枭䚖ˤᶨ婒⇘㱽㔠炻ὧ⃵ᶵḮ㈲慵溆㓦⛐⮎嶸ᾖ埴䘬㕡㱽シ ġġġġġ㕘䓘晭䪈㗗㖍㛔⬠侭䞼䨞⣑⎘⬠䘬⼴崟ᷳ䥨炻↢幓㕤㜙Ṕ⣏⬠⌘⹎⒚ 佑ᶲˤỮ㕘䓘㛒㚱慵夾ἃ⿏ˤ忁㗗䛇䎮奨⾝㛒㖶炻ᶨ↯⮎嶸䘬㕡㱽ὧ⣙⍣ ⬠䥹炻⍾⼿㔯⬠⌂⢓ˤ㚦ả㔁㕤ᷕṔ⣏⬠ˣ䤷ḽ䷋䩳䞕㛇⣏⬠炻悥㗗㔁㌰䚖㧁炻⣙⍣䷙庠炻⎒㗗⸛朊䘬↿徘ˤ 借䳂ˤṾ⮓Ḯ⸦悐㚱斄⣑⎘⿅゛䘬叿ἄ炻䈡⇍㗗˪⣑⎘⮎䚠婾̯䞼䨞˫炻 ġġġġġġ⛐忁塷娎冱ᶨᾳἳ⫸䚳ˤ㕘䓘⯙㘢柿䘬ᶱ奨佑⯽䣢Ṿ䘬娖慳ˤ⯙ᶱ奨䭯ⷭ㴑䷩炻⭴⬠埻⿏炻⎎⢾⍰㚱ℍ攨㚠˪⣑⎘⒚⬠ℍ攨˫炻⍰冯䓘㛹剛㚿 ᷳ↯暊℞⮎嶸䘬婚柴Ἦ婒炻攳⥳䘬⽆`ℍ䨢奨堐䣢⽫䫱⎴ᶨ↯㱽ᶵ⎗⼿烊 ⎰⮓˪㘢柿˫ˤĵĲ 嶇叿䘬⽆䨢ℍ`奨᷎ᶵ㗗䃉炻侴㗗⮵㚱䚠尴䘬ˣ㗪ⷠ䩳㕤娵嬀ᷣ橼朊⇵䘬 ġġġġġġġ㕘䓘⛐˪㘢柿˫ᶨ㚠ᷕ䫔Ḵ悐↮˨⣑⎘㘢柿̯䓇㵗̩⿅゛˩䫔Ḵ䪈˨㘢㕥姕⿏䘬㚱ㆾ`㱽䘬奨䄏烊嶇叿䘬ᷕ忻㬋奨㴱⍲⮵㕤ᶵ⎗⼿ˣ䨢ˣ`䘬⽫柿̯⿅゛˩ᷕ攳⬿㖶佑⛘婒炻㘢柿䘬⬠⓷䘬ᷕ⽫溆炻㗗ẍ㬋䡢䘬㘢ㄏẍ忚 ⌛ᶨ↯㱽䘬奨㱽ˤĵĵġ⛐忁塷炻㕘䓘⯙ᶱ奨⛐怈暊⮎嶸䘬婚柴ᶳ侴㍸↢℞シ埴⮎ᾖ⮎嫱炻⍣䳽ㆹᾹ䘬䓇␥⬀⛐䘬ℏ塷䘬暋ẍ怈暊䘬徟➟ˣ䄑゙炻嫱⼿⿅ˤ忁㧋䎮妋ᶵ䬿拗炻Ữᶵ⬴嵛ˤᶱ奨堐䣢⮵䛇䎮䘬䎮妋ˣ橼嫱炻㗗天⛐ 忁ᾳᶾ䓴䘬䛇䚠炻Ṏ⌛㗗媠㱽䘬⮎䚠炻ℨ傥⮎䎦䄑゙䘬⮵㱣冯⮎䚠䘬橼 ⮎嶸䘬婚柴ᶳ婒炻ㇵ㚱℞䛇↯䘬ˣ⬀⛐䘬シ佑炻ᶵ䃞䘬娙炻ὧ㚫㶒㕤ᶨ䧖嫱ˤ⛐忁ṃ㕡朊炻㘢柿㍸↢Ḯ朆ⷠ⮾扛䘬㶙ℍ㍊䳊ˤĵĳġ㕘䓘⼰慵夾㘢柿⮵ ㉥尉䘬ˣ怈暊䎦⮎䘬奨溆ˤ天⃳㚵忁䧖㳩⺲炻⽭枰㍸↢ἃ⿏奨⾝炻忁㬋㗗 ⮎ᾖ⮎⿏䘬斄⽫炻Ữ忁⮎ᾖ⮎嫱㗗暨天≽≃⍣䌚农䘬炻忁≽≃Ἦ冒ἄ䁢ᷣ ⮎嶸婚柴䘬㟠⽫ˤ⛐ᶱ奨ᷕ炻㇨奨䄏䘬㗗⭊橼⿏䘬䨢ˣ`ˣᷕ忻炻忁ᶵ 橼⿏䘬ἃ⿏烊㕘䓘㛒㚱㬋夾忁ἃ⿏䘬⓷柴ˤṾ⛐ᶲ徘䘬˨㘢柿̯⿅゛˩ᶨ 拗炻Ữ⎒㬊㕤妨婒侴⶚ˤ天⛐⮎嶸䘬傰䴉ᶳἧᶱ奨℟㚱⬿㔁䘬ˣ䎦尉⬠䘬㚠ᷕ婒⇘㘢柿䘬⇌㔁炻⎒慵夾ᶱ奨ˣᶱ媎佑炻ẍᶱ媎ˣᶱ奨ἄ䁢⚻㔁䘬䈡シ佑炻ὧ⽭枰㴱⍲奨忁䨢ˣ`ˣᷕ忻䘬⭊橼⿏䘬ᷣ橼⿏炻忁⌛㗗ἃ⿏ˤ⛐ ⽝炻Ữ⬴ℐ㰺㚱㴱⍲ἃ⿏奨⾝ˤĵĴġ婒⇌㔁␴⚻㔁侴ᶵ䔁シἃ⿏⓷柴炻⎒慵 ᶱ奨ᷕ炻ἄ䁢䛇⽫䘬ἃ⿏䘤↢奨䘬≃慷⍣奨䄏ḳ䈑䘬䨢ˣ`ˣᷕ忻ᶱᾳ朊夾⮵䛇䎮䘬⮎ᾖ⮎嫱䘬㕡㱽炻⇯䛇䎮⊊⽭㚫ㆸ䁢ᶨ⮉柕䘬ˣ䃉≃䘬⢾⛐䘬䚠炻忁ᶱᾳ朊䚠Ṏ⌛㗗ḳ䈑䘬䛇䎮ˣ䳪㤝䛇䎮ˤ䔞䃞炻⯙㚨䳪䘬シ佑妨炻 ⭊橼⿏炻嬻Ṣ⛐⬿㔁㳣≽ᷕ句Ḯ䨢ˤ ἃ⿏冯䨢ˣ`ˣᷕ忻㗗ᶵ暊䘬炻⬫Ᾱ⎴㗪⛐奨䄏㳣≽ᷕ㈖㺼慵天䘬奺刚炻 ġġġġġġ㕘䓘⛐Ṿ䘬懭叿˪⣑⎘⮎䚠婾̯䞼䨞˫䘬䫔ᶱ䪈˨⮎䚠婾̯㕘̠̫橼䓙㬌Ṏ⎗ẍ攳↢ἃ⿏冯ᷕ忻䘬䳸⎰炻侴ㆸ㇨媪ˬᷕ忻ἃ⿏˭ˤ⎒㚱⇘Ḯ忁䲣⊾˩ᷕ炻堐䣢㘢柿⛐℞⚻㔁㔁㱽ᷕ炻➢㛔ᶲ㗗斉徘˪㱽厗䴻˫冯⣑⎘ᶱ ᶨ昶㭝炻⮎嶸䘬婚柴ㇵ⎗婒炻ㇵ傥嫱ㆸˤ㕘䓘栗䃞ḇ䞍忻⮎嶸婚柴䘬慵天 ⣏悐䘬ℏ⭡ˤ㕘䓘䘬㕡⺷⍾ᶨ凔䘬伭↿㱽炻㍸↢ᶱ⣏悐冯˪㱽厗䴻˫䘬斄⿏炻ỮṾ⾥夾Ḯἃ⿏炻拗忶Ḯἃ⿏冯䨢ˣ`ˣᷕ忻䘬⮎嶸斄倗ˤ 倗ˣᶱ⣏悐䘬㥳ㆸˣ㬊奨⮎嶸炻䈡⇍㗗⚃䧖ᶱ㗏䘬䥒⭂㕡㱽烉ⷠ⛸ᶱ㗏ˣ ġġġġġġġġ婒⇘ᶱ奨炻㕘䓘⺽˪㱽厗䌬佑˫㇨婒烉 ⷠ埴ᶱ㗏ˣ⋲埴⋲⛸ᶱ㗏ˣ朆埴朆⛸ᶱ㗏ˤṾ⍰㍸⋩奨ˣ⋩⠫ˣ⋩Ḁ奨㱽ˣ ġġġġġġġġġġġġջύջଷջޜǴό΋ό౦ǴคΟค΋ǶΒ४ՠ΋ջǴձ௲ՠΒջǴ ΟջǶΟջ੿ჴ࣬ΨǶ56ڀ༝!!!!!! ĵĲġġ㕘䓘晭䪈烉˪⣑⎘⮎䚠婾̯䞼䨞˫炷Ṕ悥烉⸛㦪⮢㚠⸿炻1981 ⸜炸ˤ烊㕘䓘晭䪈烉 ġġġ˪⣑⎘⒚⬠ℍ攨˫炷㜙Ṕ烉䫔ᶱ㔯㖶䣦炻 ⸜炸烊䓘㛹剛㚿ˣ㕘䓘晭䪈烉˪㘢柿˫ ġġġ炷㜙Ṕ烉⣏啷↢䇰䣦炻1982 ⸜炸ˤ ĵĵġġ㕘䓘晭䪈烉˪⣑⎘⮎䚠婾̯䞼䨞˫炷Ṕ悥烉⸛㦪⮢㚠⸿炻1981 ⸜炸炻枩 319ˤ ĵĳ ġġ䓘㛹剛㚿ˣ㕘䓘晭䪈烉˪㘢柿˫炷㜙Ṕ烉⣏啷↢䇰䣦炻1982 ⸜炸炻枩 62ˤ ĵĶġ˪⣏㬋啷˫Ⅎ 33炻枩 ᶲ烊䓘㛹剛㚿ˣ㕘䓘晭䪈烉˪㘢柿˫炷㜙Ṕ烉⣏啷↢䇰䣦炻 ĵĴˢ⎴ᶲ㚠炻枩 166Įˤ ġġġġġ1982 ⸜炸炻枩 134ˤ 20 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 21

忁塷䚜㍍㍸⍲ᷕ忻ˣ`ˣ䨢炻ᶨ㯋屓ᶳ炻㈲ᶱ侭ẍˬ⌛˭忋崟Ἦ炻ᶱ橼䳸 فःޠ!ȃP. Swansonض 㥳䘬㧉⺷朆ⷠ㖶栗ˤ䈡⇍ῤ⼿㲐シ䘬㗗炻㕘䓘ẍᶱ⌛Ἦ婒⮎䚠ㆾ䛇䎮炻ㆾ ẍˬᶱ˭忁䧖㱽㔠Ἦ婒䛇䎮炻堐䣢䨢ˣ`ˣᷕ忻ẋ堐䛇䎮䘬ᶱᾳ朊䚠ˤ忁 ẍᶲㆹᾹ⮵㖍㛔㕡朊⛐䞼䨞⣑⎘⬠ᶲ庫㚱ẋ堐⿏␴㚨㚱⮰㤕⿏䘬⬠ 㗗㈲䨢ˣ`ˣᷕ忻⸛埴崟Ἦ炻悥㗗堐䣢䛇䎮⿏㟤䘬ˤỮᷕ忻ㅱ冯䨢ˣ`ᶵ 侭⮵⣑⎘⬠䘬䞼䨞炻䈡⇍㗗⛐ᶵ慵夾ἃ⿏奨⾝侴慵夾ᶱ媎ˣᶱ奨䘬㇨媪 ⎴炻⬫㗗㓅䨢ˣ`䘬炻ḇ㗗崭崲䨢ˣ`䘬ˤ⎒ẍᶱ侭⸛埴⛘婒䛇䎮炻ᶵ⣈ ˬᶱ橼䳸㥳˭䘬傰䴉ᶳ㇨ἄ䘬㤪㊔⿏䘬䞼䨞ˤẍᶳㆹ天徘婾大㕡⬠侭 őįġ 䱦䳘ˣ䡢䔞炻ᶵ傥ḰṢẍ䩳橼デˣ℟橼デ炻⎒䴎Ṣᶨ㨓朊䘬ˣ⸛埴䘬⌘尉ˤ Swansonġ⛐忁㚱斄㕡朊䘬䞼䨞ˤSwansonġ㗗⛐㖍㛔攟⣏䘬大㕡⬠侭炻⛐㖍䈡⇍㗗炻⛐䨢ˣ`ˣᷕ忻忁ᶱ侭ᷕˬ⌛˭炻⇘⸽㗗䓂湤㜙大烎ᶨ㍸↢忁⓷ 婆婆㔯ᶲ㚱⼰㶙䘬⬠梲炻㗗伶⚳⦩㕗⹟彃⣏⬠ ĩWisconsin UniversityĪġ䘬⒚ 柴炻⽫曰䘬シ␛ὧ忤↢ἮḮˤ忁⽫曰⌛㗗ἃ⿏炻⬫㗗ᷣ橼⿏炻⎴㗪ḇ冯⭊ ⬠⌂⢓炻⮰攨䞼䨞⣑⎘⬠炻䈡⇍㗗㘢柿䘬⬠⓷冯⿅゛ˤṾᶨ䚜⛐㖍㛔⎵⎌ 橼⿏䘬䨢ˣ`ˣᷕ忻䁢⎴橼炻㬌ᷕ䘬斄Ὢᶵ㗗娵嬀婾䘬ᷣ⭊斄Ὢ炻侴㗗⬀ ⯳䘬⋿Ⱉ⣏⬠䘬⬿㔁㔯⊾䞼䨞㇨ἄ䞼䨞ˤṾ䘬⣑⎘⬠䞼䨞炻㶙⍿㖍㛔ᶨ⎹ 㚱婾ˣⶍ⣓婾䘬斄Ὢ炻䳸㝄㗗⮵䛇䎮䘬嫱ㆸˤ 慵夾ᶱ媎ˣᶱ奨䘬⮎嶸㕡㱽䘬⁛䴙䘬⼙枧ˤṾ⮓䘬 Foundations of T’ien-t’ai ġġġġġġᶵ忶炻婒⇘⸽炻㕘䓘嬨Ḯ㘢柿恋湤⣂䘬㚠炻⮓↢ᶫˣℓ⋩叔⫿䘬˪⣑ Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhismġĩ˪⣑ ⎘⮎䚠婾̯䞼䨞˫忁㧋⣏悐柕䘬叿ἄ炻Ṿ䘬シ嬀ᷕᶵ㚫⬴ℐ㰺㚱ˬἃ⿏˭ˣ ⎘⒚⬠䘬➢䢶烉Ḵ媎䎮婾⛐ᷕ⚳ἃ㔁ᷕ䘬攳⯽˫Ī炻㶙⍿大㕡ἃ⬠䞼䨞䓴 ˬᷕ忻ἃ⿏˭䘬⎵䚠ˤἳ⤪Ṿ⛐忁悐懭叿ᷕ⺽徘˪䵕㐑䴻㔯䔷˫炻ὧ婒⍲ 䘬⤥姽ˤṾ䘬䞼䨞㕡㱽冯㖐嵋炻冯䫮侭㬋⤥䚠⍵ˤĵĹ ᷕ忻ἃ⿏烊⺽徘㘢柿叿䘬˪㱽䓴㫉䫔⇅攨˫㗪炻ḇ婒⇘ᷕ忻ἃ⿏ˤĵķġỮ忁 ġġġġġ Swanson 堐䣢炻ᶱ媎㤪⾝⯽䣢↢㘢柿䘬⒚⬠㝞㥳ˤṾ天⛐Ṿ䘬ᶲ徘䘬 ⎒㗗⛐朆斄天⛘㕡㍸↢炻ḇ㰺㚱忚ᶨ㬍䘬斉慳ˤᾺ㗗Ṿ⛐˪⣑⎘⒚⬠ℍ 叿ἄᷕẍᶱ媎㤪⾝ἄ䁢側㘗Ἦ䞼䨞㘢柿䘬⣑⎘⒚⬠炻⯽䣢ᶨ䧖㝞㥳炻⛐ 攨˫䫔Ḵ䪈䫔ᶱ䭨ᷕ炻婒⇘㘢柿䘬˪㫉䫔䥒攨˫炻⻟婧ㆹᾹ⮵䛇䎮ᶵㅱˬ䎮 ℞ᷕ炻㔠䚖䚠䔞⎗奨䘬ἃ㔁㤪⾝␴⮰攨埻婆悥塓䳬䷼␴䚠Ḻ倗专崟Ἦˤĵĺġ 妋˭炻侴天ˬ橼妋˭ˤĵĸġ䎮妋㗗ᶨ凔䘬䞍嬀⿏䘬妋嬨炻橼妋⇯㗗㈲冒⶙䘬 ⛐忁塷炻Swansonġ堐忼↢㘢柿䘬ἃ㔁⒚⬠䘬㟡㛔㝞㥳炻␴Ṿ䞼䨞㘢柿䘬㖐䓇␥⬀⛐䘬ℐ橼㈽ℍ⍣炻ἄ⮎ᾖ⮎嫱䘬ˣᷣ橼⿏䘬橼嫱ˤ橼嫱㗗㕡㱽佑炻嵋ˤṾᶵ㬊ᶨ㫉⛘堐䣢⛐冒⶙䘬㚠ᷕ㬋㗗天ẍᶱ媎㤪⾝ἄ䁢橐⸡䞼䨞㘢柿忁堐㖶㕘䓘䘬䞼䨞ṵ㗗ẍ⮎嶸㕡㱽䁢ᷣ炻⮵㕤奨⾝シ佑⓷柴㰺㚱㬋夾ˤ⮵ ⮵ἃ㱽䘬娖慳ˤṾ䡢娵ᶱ媎⛐㘢柿䘬䲣䴙ᷕ㗗ᶨᾳ斄挝⿏䘬㤪⾝ ĩpivotal 㕤⣑⎘⿅゛䘬䞼䨞炻Ṿ怬㗗⍿⇘Ṿ䘬⇵廑⬱喌ὲ晬ˣỸ喌⒚劙␴䓘㛹剛㚿 conceptĪ炻忁㤪⾝ḇ⮵㘢柿㛔Ṣ⛐ἃ㔁䘬⒚⬠␴⮎嶸ᶲ嬻Ṣ㔔䓷䘬䲣䴙⿅ ⣂㕡朊䘬⼙枧ˤ 侫㍸ὃᶨᾳ㝞⺷␴㧉⺷ (the framework and patternĪˤĶıġ⚈㬌炻Ṿ夾㘢柿䘬

ĵĹˢ䫮侭冯 Swanson 㚱忶㔠朊ᷳ䶋炻Ṿ㚦⮵㊁叿 T’ien-t’ai Buddhism and Early 0ƗGK\DPLNDἄ忶♜⇣䘬㈡姽炻⼴Ἦㇵ㚱ṃ⤥デˤṾ㈧娵冒⶙⮵㘢柿䘬䎮妋炻ᷣ天 ġġġġὅ㒂⣑⎘ᶱ⣏悐炻㛒㚱娵䛇䔁シ㘢柿㘂⸜⮵˪䵕㐑䴻˫㇨ἄ䘬䔷慳炻⼴侭㗗䫮侭㇨ ġġġġ㤝䁢慵夾䘬ˤṾ⛐⣂⸜⇵⶚忚埴⮵㘢柿䘬˪㐑姞㬊奨˫䘬劙嬗炻ㄊⶍ↢䳘屐炻゛⽭ ġġġġ ⼿⼰⤥ˤ ĵķġġ㕘䓘晭䪈烉˪⣑⎘⮎䚠婾̯䞼䨞˫炷Ṕ悥烉⸛㦪⮢㚠⸿炻1981 ⸜炸炻枩 621烊枩 49 Foundations of T’ien-t’ai Philosophy: The Flowering of the Two Truths Theory in Chinese ġġġġ Buddhism (Berkeley, California: Asian Humanities Press, 1989) , pp.8. ĵĸġġ㕘䓘晭䪈烉˪⣑⎘⒚⬠ℍ攨˫炷㜙Ṕ烉䫔ᶱ㔯㖶䣦炻 ⸜炸炻枩 81ˤ 50 Ibid., pp.155 22 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 23

ᶱ媎㤪⾝䁢攳┇⣑⎘ἃ㔁䘬挾搘ˤĶĲġ⯙ẍᶲ㇨婒Ἦ䚳炻ŔŸŢůŴŰů 栗䃞㗗ẍ 䛇䎮䘬奨⾝炻忁⌛㗗䨢媎冯`媎ˤᷕ忻⛐忁῰枴ᷕ炻᷎㛒塓夾䁢䌐䩳㕤䨢 ᶱ媎䘬ᶱ橼䳸㥳䘬㧉⺷Ἦ䁢㘢柿䘬ἃ㔁⒚⬠⭂ỵ炻䓂军ἄ䁢Ṿ䘬䎮婾䩳⟜ 冯`ᷳ⢾䘬⎎ᶨ䛇䎮ㆾ媎䘬奨⾝烊⬫䘬ἄ䓐㗗⮵䨢䘬ᶨ䧖墄⃭炻嬻Ṣᶵ㚫 Ἦ䎮妋ˤỮᶱ橼䳸㥳㗗ᶨ䧖㧉⺷炻㚜䱦䡢⛘婒㗗⿅䵕冯⮎嶸䘬㧉⺷炻ᶵ斄㱦叿㕤䨢䘬⎗傥䘬屈朊シ佑炻侴⡖㕤嘃䃉ᷣ佑ˤ䨢㗗䳽⮵䘬䛇䎮炻⬫ᶵ㗗 ᷶ℏ⭡䘬㖐嵋ˣ⮶⎹炻ḇᶵ傥ἄ䁢䎮婾䩳⟜䚳ˤ侴ᶱ媎⛐忁ᶱ橼䳸㥳䘬㓗䲼䃞䘬䨢ˣ嘃䃉炻侴㗗⎴㗪℟㚱䨢冯㚱冯崭崲䨢冯㚱炻忁䧖⮵㕤䨢冯㚱䘬㐸ᶳ炻⃤䃞ㆸḮ㘢柿䘬㚨㟡㛔䘬㤪⾝ˤỮᶨ⣿⒚⬠橼䲣䘬㛔岒炻䈡⇍㗗ᶨ 暁䄏炷℟㚱炸冯暁怖炷崭崲炸炻㬋㗗ᷕ忻䘬シ佑ˤᷕ忻᷎ᶵ㗗䌐䩳㕤䨢ᷳ 䧖⬿㔁⒚⬠䘬㛔岒炻ㅱ娚⯙⬫冒幓䘬℟㚱㟡㛔㖐嵋䘬ℏ⭡妨炻⌛㗗⯙⮵䳪 ⢾䘬ᷕ忻炻ᶵ㗗䌐䩳㕤䨢媎ᷳ⢾䘬ᷕ媎ˤ忁ᶱ媎῰天䡢娵䘬柀➇㗗䨢冯` 㤝䛇䎮䘬䃎溆ℏ⭡䘬䎮妋妨炻ᶵㅱ娚⯙㝞⺷ˣ㧉⺷䘬㕡㱽婾シ佑妨ˤ⛐忁䘬柀➇炻℞⿅䵕㝞㥳㗗Ḵ橼炷䨢ˣ`炸䘬炻侴ᶵ㗗ᶱ橼炷䨢ˣ`ˣᷕ忻炸 ᶨ溆ᶲ炻Swanson ᶨ崟㬍ὧ拗Ḯˤ⌛ἧṾ⻟婧ᶱ媎㍸ὃᶨ䧖晙⏓㔜⣿㘢柿䘬ˤ忁㗗㡝㔯˪ᷕ婾˫䘬⍇Ἦシ⿅ˤ沑㐑伭Ṩ䘬侣嬗㚱⓷柴炻忁⓷柴↢冒 ⒚⬠䘬㧉⺷炻㊯↢ᶱ媎㤪⾝䘬㚨ℐ朊䘬昛徘⎗⛐˪㱽厗䌬佑˫ᷕ㈦⇘炻ḇ ⼴⋲῰䘬侣嬗炻Ṿ㈲䨢⎒㗗`⎵炻⚈㬌䨢Ṏ㗗ᷕ忻䘬⍇Ἦシ⿅侣嬗ㆸ炷⚈ ᶵ傥䲦㬋忁䧖拗婌ˤ˪㱽厗䌬佑˫䃉䔹㗗㘢柿䘬慵天叿ἄᷳᶨ炻ㆾ䪇㗗㚨䶋䓇㱽炸㗗`⎵炻ḇ㗗ᷕ忻䘬シ⿅ˤ㘢柿⮵漵㧡䈡⇍㗗˪ᷕ婾˫䘬䎮妋炻慵天䘬叿ἄ炻Ữ忁溆᷎䃉冯㕤ẍ䛇䎮奨溆䁢ᷣ炻ẍ⮎嶸䘬㕡㱽䁢⽆䘬斄㗗德忶沑㐑伭Ṩ䘬ᷕ嬗侴Ἦ䘬炻ᶵ㗗ὅ㡝㔯⍇῰侴Ἦ䘬炻Ṿ⣏㤪ḇᶵㅪ㡝 Ὢˤᶵ䭉㗗⒒ᶨ䧖㝞㥳ㆾ㧉⺷炻悥⎒傥㗗㕡㱽婾シ佑䘬炻ᶵ㴱⍲℟㚱㛔岒㔯ˤ䓙㕤忁ᶱ媎῰䘬㻊嬗㈲䨢ˣ`ˣᷕ忻ᶱ侭悥夾䁢⚈䶋䓇㱽䘬媪娆炻⮵ シ佑䘬⮵䛇䎮奨⾝䘬䎮妋ˣ㈲㎉ˤ ⚈䶋䓇㱽䘬斄Ὢ㗗⸛埴䘬ˣ⮵䫱䘬炻⚈㬌㘢柿ㇵ⸛䫱⛘㍸↢䨢ˣ`ˣᷕ忻 ġġġġġġSwanson ⍰⯙ᶱ橼䳸㥳忁ᶨ溆炻㈲漵㧡␴㘢柿䓂军ᷕ⚳ἃ㔁⁛䴙㉱役ˤ 忁ᶱᾳ奨⾝炻㈲⬫Ᾱ㍸⋯⇘䛇䎮ㆾ媎䘬Ⰼ朊炻ㇵㆸ䁢ˬ䨢媎˭ˣˬ`媎˭ˣ Ṿ⻟婧ᶱ橼䳸㥳⶚晙⏓㕤˪ᷕ婾˫ᷳᷕˤĶĳġ⍰婒㘢柿䘬ᶱ媎㤪⾝㗗⁛䴙䘬 ˬᷕ媎˭䘬ᶱ媎㟤⯨ˣᶱ橼䳸㥳炻侴忁ᶨ῰枴ḇ⚈㬌⛐ᷕ⚳ἃ⬠⁛䴙塓䧙 ᷕ奨⬠䘬Ḵ媎䎮婾䘬⺞⯽ˤĶĴġ⍰⻟婧㘢柿䘬ᶱ媎娖慳᷎㛒㬒暊漵㧡䘬⍇ 䁢ˬᶱ媎῰˭ˤSwanson 㛒Ḯ妋⍲忁ᾳ㶝㸸炻Ṿ⮵ᶱ媎奨⾝䘬㚱斄䘬䎮妋炻シ炻忁㗗⮵ᶱ媎῰シ佑䘬ᶨ䧖ᷕ⚳炷ἃ⬠炸⺷䘬㍊䨞炻ἧᷕ奨⒚⬠㚜℟䜧 ⤪ᶲ朊㇨㍸↢䘬⸦溆炻栗䃞㗗㋱拗䓐䤆ˤ 㘢⿏ ĩintelligible)ˤĶĵġ忁ᶱ媎῰㬋㗗ㆹ⛐ᶲ朊㍸⇘忶䘬ˬ䛦⚈䶋䓇㱽炻ㆹ ġġġġġ˪ᷕ婾˫㗗Ḵ媎䲣䴙炻㚱䨢媎冯`媎ˤ㘢柿⇯㗗ᶱ媎䲣䴙炻㚱䨢媎ˣ 婒⌛㗗䃉炷䨢炸炻Ṏ䁢㗗`⎵炻Ṏ㗗ᷕ忻佑ˤ˭Swanson 娵䁢㘢柿ẍᶱ橼 `媎冯ᷕ媎ˤSwansonġ㊯↢炻㘢柿䘬ᶱ媎㤪⾝㗗⛐䔞㗪ᷕ⚳㳩埴䘬㚱斄Ḵ 䛇䎮Ἦ娖慳忁ᶱ媎῰炻᷎㰺㚱婌妋ˣ婌嬨炻ḇ㛒㚱㬒暊漵㧡䘬叿ἄㆾᷕ奨媎䘬婵婾䘬傰䴉ᶳ攳⯽↢Ἦ䘬ˤ㘢柿忳䓐䨢ˣ`ˣᷕ䘬ᶱ橼㤪⾝炻崭崲Ḯ ⬠䘬⍇Ἦシ㵝炻侴㗗ᶨ䧖䔷妋ᷕ奨⒚⬠䈡⇍㗗Ḵ媎婾䘬㚱䓐䘬㨇⇞ ĩuseful 㚱䃉Ḵ⃫⿏ˤṾ⍰⻟婧炻ᶱ媎㤪⾝㥳ㆸḮ㘢柿䘬⿅゛冯⮎嶸ˤĶķġSwanson deviceĪˤĶĶġ㊱ġSwansonġ⛐忁塷䘬婒㱽㴱⍲ᶨᾳ♜慵䘬侣嬗␴妋嬨䘬⓷柴ˤ 䘬奨溆堐朊䚳Ἦᶵ拗炻ᶵ忶炻Ṿ⮵㕤漵㧡䘬Ḵ媎䘤⯽䁢㘢柿䘬ᶱ媎炻⁦⎹ ㆹ⛐ᶲ朊⶚㍸↢忶炻ᶱ媎῰㛔幓⎒䡢䩳䨢冯`ㆾ`⎵ℑᾳ⎗ẍ㉻⯽䁢媎ㆾ 㕤㗗ᶨ䧖慷䘬䘤⯽烉䓙䛇䎮䘬ℑᾳ朊䚠炻䘤⯽䁢ᶱᾳ朊䚠炻⮵䛇䎮䘬娖慳炻㲐ℍ㚜⣂䘬⃫䳈炻ἧ䛇䎮䘬ℏ⭡㚜℟⣂⃫⿏ˤỮ䓙Ḵ媎䘤⯽⇘ᶱ媎炻ᶵ⎒ 51௘,ELG3UHIDFHL[ 㗗慷䘬㓡嬲ˣ䘤⯽恋湤䯉╖ˤ⮎晃ᶲ炻㘢柿㈲Ḵ媎㍸⋯⇘ᶱ媎炻㗗ᶨ䧖岒 52 Ibid., p.15. 䘬梃帵ˤ㬌ᷕ䘬斄挝炻㗗德忶ᷕ忻冯ἃ⿏䘬䫱⎴炻㈲ἃ⿏㲐ℍḴ媎㝞㥳 53 Ibid., p.3. 54 Ibid., p.8. 55 Ibid., p.16. 56 Idem. 24 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 25

ᷕ炻侴ㆸᶱ媎㝞㥳ˤ㬌ᷕ䘬慵天妲〗㗗䛇䎮ᶵ╖㗗⽆⭊橼⿏㕡朊Ἦ婒炻ᶵ ⿏㟤炻忁⿏㟤Ṏ⌛㗗㱽⿏ ĩGKDUPDWƗ ˤ忁㱽⿏ἄ䁢⭊橼⿏炻᷎ᶵ冯ἄ䁢ᷣ 䭉忁⭊橼⿏㗗䨢ḇ⤥炻㗗`ḇ⤥炻㘢柿㗗天⽆⭊橼⿏⎹ᷣ橼⿏㕡朊㋒䦣炻橼⿏䘬⽫ˣἃ⿏嗽㕤ᶨ䧖䞍嬀婾ᶲ䘬 ĩepistemologicalĪġ⮵⼭ˣ⮵⿫䉨ンᷕ炻 ἧ䳪㤝䛇䎮ᶵ╖⊭⏓⭊橼⿏炻ḇ⊭⏓ᷣ橼⿏ˤ忁ᷣ橼⿏㗗䓙㛔Ἦ䘬⭊橼䘬侴㗗暁㕡忂圵䃉攻炻⎰ㆸᶨᾳ䳪㤝䛇䎮䘬⚻㤝䉨ンˤ傥忁㧋奨炻ὧ傥橼嫱 ᷕ忻德忶冯ᷣ橼䘬ἃ⿏䘬䫱⎴侴⺢䩳䘬ˤ忁⣏⣏⃭⮎Ḯ䳪㤝䛇䎮䘬ℏ⭡炻⼿媠㱽䘬⮎䚠ˣ䳪㤝䛇䎮䘬䨢ˣ`ˣᷕ忻䘬⣂朊⿏㟤ˤ䳪㤝䛇䎮⌛⛐忁䧖䓙⍇Ἦ䘬䨢ˣ`䘬朊䚠廱侴䁢䨢ˣ`ˣᷕ忻䘬朊䚠ˤ㚜天㲐シ䘬㗗炻㘢柿㚱⺼娕シ␛䘬冒ㆹ⮎䎦ˣ⏰䎦䘬㳣≽ᷕ嫱ㆸ冒⶙ˤ ㈲ᷕ忻≈忚䨢冯`ᷳᷕ炻忁ᷕ忻ᶵ㗗漵㧡⛐˪ᷕ婾˫ᷕ㇨Ḯ妋䘬ᷕ忻炻ᶵ ġġġġġġġġ⽆↮妋䘬奺⹎䚳ᶱ奨冯ᶱ媎炻ᶱ奨奨ᶱ媎炻ㆹᾹ⎗ẍ婒炻䨢奨奨䨢媎炻㗗旬叿㕤䨢䘬㤪⾝ᷕ䘬ᶨᾳ墄⃭㤪⾝炻侴㗗冯ἃ⿏䫱⎴䘬ᷕ忻ἃ⿏ㆾἃ⿏ `奨奨`媎炻ᷕ奨奨ᷕ媎ˤ⮎晃ᶲᶵ㗗忁㧋炻⛐⚻㔁ᷕ炻ᶱ奨⎰䁢ᶨ⽫炻 ᷕ忻ˤ㬌ᷕ䘬シ佑朆ⷠ㶙怈ˤ凔劍⿅゛冯ᷕ奨⬠婒⇘䛇䎮炻䷥㗗ẍ䨢䁢奨⍾ᶱ媎⎰䁢ᶨ䴙ᶨ䘬ᶨ⮎媎ˤᶱ奨ḇ⤥炻ᶱ媎ḇ⤥炻Ḵ媎ḇ⤥炻䓂军ᶨ ᷣ炻䁢䫔ᶨ佑䘬䛇媎炻侴`⇯㗗䫔Ḵ佑䘬὿媎ˤ䛇὿␴⎰侴ㆸ⭊橼佑䘬Ḵ ⮎媎炻悥㗗㕡ὧ㕥姕炻㗗㕡㱽婾シ佑䘬炻忁ṃ⮎嶸㕡㱽⎰崟Ἦ炻ㆸ⯙Ḯἄ 媎ˤ䎦⛐㘢柿㈲ᷕ忻ḇ⺢䩳䁢媎炻忁ᷕ忻ᷳ媎⮵䛇὿Ḵ媎㚱ᶨ䧖⛯堉䘬シ䁢䳪㤝䛇䎮䘬ᷕ忻ἃ⿏攳栗冒⶙炻⮎䎦冒⶙ˤ忁㗗⚻㤝㔁㱽䘬㚨䳪㖐嵋ˤ 佑炻嬻䳪㤝䛇䎮⎴㗪ℤ㚱⭊橼⿏冯ᷣ橼⿏ˤ⎴㗪炻䓙㕤ᷕ忻䫱⎴㕤ἃ⿏炻 ⛐忁㧋䘬䎮妋ᶳ炻ㆹᾹ婒ἃ⿏ㆾᷕ忻ἃ⿏㗗奨⾝ˣ䛇䎮䘬奨⾝炻ᶱ ⽆㝸䧖䦳⹎ᷕ⏠㓞ἃ⿏䘬橼⿏佑炷忁橼⿏佑ᶵ㗗⼊侴ᶲ⬠䘬⮎橼佑炸炻⚈ 媎ˣᶱ奨䘬ᶱ橼䳸㥳䘬㧉⺷㗗㕡㱽ˣ⮎嶸䛇䎮䘬㕡㱽ˤ奨⾝㰢⭂㕡㱽炻⍵ 侴㚜℟≽デ␴㚱㚜䧵㤝䘬⿏㟤ˣ忚⍾䘬⿏㟤ˤ忁⮵㕤ἃ㔁䘬⬿㔁䚖㧁Ṏ⌛ ᷳ⇯ᶵ䃞ˤSwanson 冒⶙℞⮎ḇシ嬀⇘ᶱ橼䳸㥳䘬㕡㱽婾シ佑炻Ṿ德曚ᶱ 㗗㘖㷉䛦䓇㚱⼰㬋朊䘬炻➭⮎⿏䘬⸓≑ˤ㘖㷉䛦䓇㗗ᶨ䧖⣏ḳ㤕炻⽭枰天橼䘬↮慶 ĩthreefold divisionĪ炻᷎㊯↢忁↮慶㗗㘢柿䛤ᷕ䘬ᶨ䧖㕥姕⿏䘬⋨ 㚱⃭⮎梥㺧䘬≇䓐炻ㇵ傥ㆸ彎ˤ侴ᷕ忻ἃ⿏㬋㗗℟㚱忁㕡朊䘬≇䓐䘬ᷣ橼 ⇍ĩconventional discriminationĪ炻⮎⛐␴䛇䎮㗗䳪㤝⿏䘬ᶨ侭炻⬫㗗ᶵ⎗ ⿏ˤ㘢柿ὧ㗗⛐忁䧖⿅䵕ˣ侫慷側㘗ᶳ炻㈲ᷕ忻䲵ℍḴ媎ᷕ炻侴ㆸᶱ媎炻 ↮䘬炻崭崲㔯⫿妨婒冯㤪⾝⿅䵕ˤĶĸġᶱ橼㖊䃞㗗㕥姕⿏炻⌛㗗㰺㚱䳪㤝シ ⏓㚱ἃ⿏ἄ䁢ℏ⭡䘬ᶱ媎ˤ忁䧖ᶱ媎䘬㍸㱽炻⣏⣏≈⻟Ḯ䳪㤝䛇䎮䘬ℏ⭡ 佑炻ᶵ傥ἄ䁢忂忶⮎嶸ᾖ埴天忼农䘬䚖㧁䚳炻⇯忁⾶傥ἄ䁢㘢柿䘬㟠⽫⿅ ␴≃慷ˤ忁暨天ᶨ䧖⬿㔁ᶲ䘬⻟䁰㳆夳炻ㇵ傥ㆸ彎炻⺽ℍἃ⿏炻᷎ᶵ㗗⤪ ゛炻ẍ⬫Ἦ䈡栗 (characteriseĪġ㘢柿䲣䴙䘬ᷣ天⿏㟤␊烎 Swanson ㇨婒䘬ẍᷕ忻Ἦ崭崲㚱䃉䘬Ḵ⃫⿏恋㧋䯉╖⛘䌚农䘬ˤ㘢柿ὅ㕤 ġġġġġġġ斄㕤ἃ⿏奨⾝炻Swanson ᷎㛒㚱⬴ℐ⾥夾⬫ˤṾ娵䁢䛇䨢ˣ὿媎炷` 㻊嬗䘬˪ᷕ婾˫婌妋Ḯᶱ媎῰䘬佑䎮炻⛐⿅゛⎚㕡朊冒㚱嘏㫈炻Ữ⚈㬌侴 ⎵炸␴ᷕ忻㗗堐忻ᶨᾳ㔜ᶨ橼䘬圵⎰䘬⮎⛐䘬ᶱᾳ朊䚠ˤ忁ᶱ媎奨⾝⛐ ㍸↢冒⭞䘬ᶱ媎䎮婾炻⇯ᶵ⼿ᶵ夾䁢ᶨ䧖∝忈⿏䘬娖慳ˤ忁ᶵ㗗 ŔŸŢůŴŰůġ 㘢柿䘬⣑⎘⒚⬠ᷕ㈖㺼㟠⽫䘬奺刚炻㗗㍸ὃ㘢柿⮵ἃ⿏⿅゛䘬娖慳䘬㥳 ␴Ṿ䘬㖍㛔⇵廑⤪⬱喌ṾᾹ㇨夳⇘䘬ˤ ἄˤĶĹġᶱ媎㗗㕥姕⿏㟤炻ᶵ㗗䳪㤝⿏㟤炻⬫㗗䓐Ἦ⁛忼㘢柿䘬ἃ⿏佑䘬炻 ġġġġġġ㇨媪ᶨ⽫ᶱ奨炻㗗ẍἄ䁢ἃ⿏䘬⽫炻奨䄏ḳ䈑䘬䨢ˣ`ˣᷕ忻ˤ䨢㗗 ⇯⛐㘢柿䘬䲣䴙ᷕ炻ἃ⿏㗗奨⾝ˣ䳪㤝䛇䎮炻ᶱ媎⎒㗗⬫䘬⼊⭡婆炻堐䣢 ḳ䈑䘬䃉冒⿏ ĩVYDEKƗYDĞǌQ\DWƗĪġ䘬⿏㟤ˣ䉨ン烊`⇯㗗ḳ䈑晾䃞䃉冒⿏ ⮎嶸⬫䘬㕡㱽ˤ⇯忁䧖奨溆 ĩview in question)ġ䘬ᷣḳ枭ㅱ㗗ἃ⿏炻ᶵ㗗ᶱ ⎗⼿炻Ữ㗗䓙䶋崟 SUDWƯW\DVDPXWSƗGDĪġ侴ㆸ炻㓭㚱ᶨ⭂䘬⬀⛐⿏ˣ⼊䚠␴ ἄ䓐ˤᷕ忻⇯㗗ḳ䈑䘬⎴㗪䘬䨢⿏冯`⿏䘬䵄⎰冯崭崲侴⯽䣢↢Ἦ䘬⚻圵 ġġ ⿏㟤ˤ㘢柿⛐ᶨ⽫ᶱ奨䘬傰䴉ᷕ婒⌛䨢⌛`⌛ᷕ炻⌛⫿ᶨ㯋屓ᶳ炻堐䣢ẍ Ibid., p.16. 58,ELGS ⽫ㆾἃ⿏䘤↢凔劍㘢ㄏ炻⎴㗪⛘炻枻䃞⛘奨⍾ḳ䈑䘬䨢ˣ`ˣᷕ忻䘬䷥䘬 26 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 27

媎ˤ⮵㕤ἃ⿏ㆾᷕ忻ἃ⿏忁䧖䛇䎮炻ㆹᾹ⎗ẍ䓐ẍᶳ⣂䧖㕡㱽Ἦ嫱⍾烉Ḵ 媎ˣᶱ奨䘬ᶱ橼䳸㥳䘬检䵺Ἦ婒⣑⎘⿅゛䘬䈡⿏ˤ侴㘢柿㛔ṢṎ䛇㬋⮓忶媎ˣᶱ媎ˣ⚃媎ˣ⚃⎍ˣḼ䧖ᶱ媎ˣᶫ慵Ḵ媎炻䫱䫱炻忁ṃ枭䚖⛐ᶲ朊⶚ 㚱斄奨㱽䘬婾叿炻⤪˪ᶱ奨佑˫冯˪奨⽫婾˫ᷳⰔ炻忁㖻嬻Ṣ㈲奨㱽䚳ㆸ ㍸忶Ḯˤ 㗗Ṿ䘬⿅゛䈡⿏ˤ ġġġġġġ军㕤⇌㔁⓷柴炻Swansonġ⛐Ṿ䘬㚠ᷕ㚱ᶱ嗽㍸⍲⇌㔁炻Ữ⇵Ḵ侭㗗⛐ ġġġġġġġġ⮷㜦岊⢥䘬˪⣑⎘⿅゛ℍ攨˫ķĳġᷕ䫔ℓ䪈˨⣑⎘⣏ⷓ̯䤆䦀⿅゛˩ᷕ炻婒ㄏ怈䘬⛘㕡㍸↢䘬 Ķĺġ烊⼴侭㴱⍲⣑⎘⬿䘬Ḽ㗪ℓ㔁䘬⓷柴炻ķıġỮ⎒㍸Ḽ 㛒㚱㍸⇘ἃ⿏炻⎒㍸`奨ˣ䨢奨ˣ䨢`ᶨ⽫奨ˣᶨ⽫ᶱ奨ˤᶵ忶炻⮷㜦⮵ 㗪ℓ㔁ᷳ⎵ (Five Periods and Eight Teachings)炻⬴ℐ㰺㚱⛐ℏ⭡ᶲ䓐⿅ˤķĲġ ἃ㔁䈡⇍㗗⣑⎘⬠炻⼰㚱晬⽫炻Ṿ⛐˪⣑⎘⿅゛ℍ攨˫忁㛔⮷㚠ᷕ炻䓙大军㕤ᷕ忻ἃ⿏奨⾝炻⇯⛐Ṿ䘬㚠ᷕ㰺㚱↢䎦忶炻暋⿒Ṿ䚳⇘ㆹ䘬㚠㗪堐䎦㕡䘬➢䜋㔁嫃崟炻㬟㔯喅⽑冰冯⽟⚳⒚⬠炻侴⍲㕤㜙㕡炻䓙˪⤏佑㚠˫ ↢⻟䁰䘬⍵ㅱḮˤ (Upani܈DGĪġ嫃崟炻㬟⌘⹎⣏Ḁἃ㔁炻侴嫃⍇⥳䘬⣑⎘⬿ˤỮṾ嫃⌘⹎ἃ㔁炻 ġġġ Swansonġᶵ傥慵夾ˣ㬋夾㘢柿䘬⇌㔁⿅゛炻恋㗗⚈䁢Ṿ䔷⾥Ḯ㘢柿㚨 ⎒叿慵厗♜⿅゛炻⯽䣢恋慵慵䃉䚉䘬厗啷ᶾ䓴炻㰺㚱ᷕ奨炻㰺㚱ⓗ嬀炻⍰ ⼴㛇奒㑘䘬⮵˪䵕㐑䴻˫䘬䔷慳炻䈡⇍㗗˪⚃㔁佑˫炻忁㗗斉慳㘢柿䘬⇌ 㰺㚱⤪Ἦ啷⿅゛炻ᶨ嶛ὧ嶛⇘⣑⎘⬠炻ᶵ嫃˪㱽厗䴻˫炻ḇᶵ嫃ㄏ㔯炻侴㔁㱽䘬㚨娛䚉侴⍰㚨㚱䲣䴙⿏䘬㔯䌣ˤ⮵㕤˪䵕㐑䴻˫䔷䘬䔷⾥炻㗗Ṿ✎ 䓙ㄏ⿅嫃崟炻忁ὧ㗗Ṿ㇨媪⍇⥳䘬⣑⎘⬠ˤ䓙ㄏ⿅ᶳἮ炻廱ℍ㘢柿炻夾℞ 婈⛘⮵ㆹ婒䘬炻Ṿ䘬㲐シ普ᷕ⛐⣑⎘ᶱ⣏悐ᶲ炻Ữ忁ᶵ㗗㘢柿㇨奒㑘炻侴㔁㱽䁢ᶨ䧖䤆䦀ᷣ佑ˤ忁䧖⿅゛ℏ⭡䷩暄炻⊭㊔ᶨ⌛ᶨ↯炻䃉䶋ヰずˣᶨ 㗗⻇⫸㿴枪䘬姀抬炻⤪ᶲ朊㇨婒ˤ姀抬⼴ḇ㛒䴎㘢柿㛔Ṣ忶䚖炻ὧ㳩⁛攳⽫℟⋩㕡ᶾ䓴ˣ⋩䓴Ḻ℟ˣᶨ⾝ᶱ⋫ˣ㱽幓ˣ嫱夳ㆹ橼ˣ䨢ˣ`ˣᷕᶱ奨 ἮḮˤ㿴枪䘬姀抬炻䷥㚫㐣暄Ṿ冒⶙䘬奨溆ˣ゛㱽⛐ℏˤ忁ᾳ⎗傥⿏⼰⣏ˤ 侴䳪㕤⭮㔁ˤ䃞⼴⛐厑啑ᷳ忻䘬傰䴉ᶳ炻嫃㘢柿䘬⇌㔁㱽炻倂䃎㕤⇍㔁冯 ῀劍㗗忁㧋炻⇯㚨傥⯽䣢㘢柿㛔Ṣ䘬⿅゛䘬炻ᶵ㗗ᶱ⣏悐炻侴㗗˪䵕㐑䴻˫ ⚻㔁炻侴㍸↢ℑ䧖⇍㔁冯ℑ䧖⚻㔁ˤ䃞⼴⚆柕嫃忂㔁炻ḇ嫃漵㧡冯ᶾ奒ˤ 䔷ˤ Ṿ㈲漵㧡䘬⒚⬠⭂ỵ䁢奨⾝婾炻㈲ᶾ奒䘬⒚⬠⭂ỵ䁢ⓗ⽫婾ˤ暁㕡䘬䔘⎴ ↮晃㗗⤪ỽ␊烎⮷㜦㰺㚱婒㶭㤂ˤ⎒㗗㈲漵㧡冯ᶾ奒䘬⒚⬠㖐嵋␴⮎嶸㕡㱽炻嫃䁢⮵㫚㛃䘬㌐㡬ˤ忁ᶨ溆℞⮎ᶵ旸㕤漵㧡冯ᶾ奒炻˪⤏佑㚠˫冯⍇ ܓϛፚդܗܓхդڦࢄȃпᢏݳȃᢏЗ ⥳ἃ㔁ὧ嫃Ḯˤ㚨⼴⍰⚆柕嫃⮷Ḁ䘬ᶱ啷㔁㱽ˤ⮷㜦忁䧖䞼䨞ἃ⬠ン⹎炻 ġġġġġġẍᶳㆹ娎⯙㖍㛔㕡朊ᾳ⇍⬠侭⮵ἃ⿏⓷柴䘬䔷慳炻⍲⻟婧奨⽫ˣᶱ奨⻰⻰嶛嶛炻冯㖍㛔ἃ⬠䞼䨞䘬♜嫡㰱叿ἄ桐炻⣏䔘℞嵋ˤ 䘬奨㱽᷎ẍᷳ慵㕤ἃ⿏奨⾝䘬䎮妋ἄṃ㍷徘ˣ㔜䎮ˤ⼴侭⎗婒㗗㈧叿ᶱ ġġġġġġ䓘㛹剛㚿⛐Ṿ䘬˨⣑⎘㱽厗̯⒚䎮˩ķĴ ᷕ炻䓐Ḯ⼰⣂䭯ⷭ婒㘢柿䘬⇌ 㔁婒 ķĵ炻➢㛔ᶲ㛒㚱シ嬀⇘ἃ⿏奨⾝䘬慵天⿏炻⎒㗗⛐徘婒˪㱽厗䴻˫冯 ˪㴭㥫䴻˫ᷕ㍸⍲ἃ⿏炻Ữ恋㗗⯙忁ṃ䴻℠㇨㴱⍲䘬ℏ⭡婒䘬炻冯㘢柿䘬 59 ,ELGSS ⇌㔁⿅゛᷎䃉䚜㍍䘬斄忋ˤ 60,ELGS ķĲġġ㚱斄Ḽ㗪ℓ㔁䘬⇌㔁㱽炻⣑⎘⬿⁛䴙娵䁢㗗㘢柿㛔Ṣ㍸↢䘬ˤ㗗婘㍸↢炻ㆾ㗗⏎傥 ġġġġġ婒㗗㘢柿䘬⿅゛炻⛐㖍㛔ἃ⬠䞼䨞䓴ᶨ䚜㚱婵婾ˤ斄⎋䛇⣏娵䁢Ḽ㗪ℓ㔁ᶵ傥婒㗗 ķĳġġ⮷㜦岊⢥烉˪⣑⎘⿅゛ℍ攨˫炷㴎␴烉㪣㚠㇧炻2001 ⸜炸ˤ ġġġġ㘢柿䘬⿅゛炻Ỹ喌⒚劙⇯夾ᷳ䁢㘢柿䘬⿅゛ˤ暁㕡⼨Ἦ彗楩䘬㔯䌣炻㓞㕤斄⎋䛇⣏ ķĴˢġ ġġġġ䶐叿˪⣑⎘㔁⬠̯䞼䨞˫ᷕ炻㜙Ṕ烉⣏㜙↢䇰䣦炻ˤ⍰㚱斄暁㕡彗楩䘬㈤天婒䓘㛹剛㚿烉˨⣑⎘㱽厗̯⒚䎮˩烊䓘㛹剛㚿炻㠭⍇䋃烉˪䳽⮵̯䛇䎮烉⣑⎘˫炻ἃ ġġġġ㖶炻⍪侫ⱑ❶劙夷烉˨㖍㛔⣑⎘⬿䘬Ḽ㗪ℓ㔁䇕婾侫˩炻˪媎奨˫䫔㛇炷 1994 ⸜炸炻 ġġġġġ㔁̯⿅゛ 5炷㜙Ṕ烉奺ⶅ㚠⸿炻 ⸜炸ˤ ġġġġ枩 61Įˤㆹ⛐忁塷⥹ὅ⣑⎘⬿⁛䴙䘬婒㱽炻ᶵ㴱ℍ斄⎋␴Ỹ喌䘬婵婾ˤ ķĵġġġ⎴ᶲ㚠炻枩 80Įˤ 28 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 29

ġġġġġġ劍㛱夳漵⮓㚱˨˪ᶱ奨佑˫˪⚃㔁佑˫̬̋̒͌⮎䚠婾˩ķĶ炻ẍ䁢⣑ ␴厑啑ㆺ炻堐䣢ἃ⿏䘬䃉䚉⿏ˤĸĳġ⛐⎎⢾ᶨṃ⛘㕡㍸⍲ἃ⿏炻ĸĴġỮ恋㗗斄 ⎘㔁㱽ᷕ䘬⮎䚠婾冯⇌㔁婾㗗ᾖ忻䘬㟡⸡ˤ⍰ẍ䁢ἃ㇨夳䘬⮎䚠Ṏ⌛⭊ ᷶㸃䃞䘬⿅゛炻ᶵ㗗斄᷶㘢柿䘬ˤ㸃䃞ẍ℟嵛ᶱ幓Ἦ婒ἃ⿏烉㱽幓ˣ⟙幓ˣ 奨㕡朊冯ἄ䁢ἃ㘢䘬ᶨ↯䧖㘢Ṏ⌛ᷣ奨㕡朊㗗㛔Ἦ⎰ᶨ䘬ˤķķġ劍㛱㍸⇘⮎ ㅱ幓ˤ⎎⢾炻䌱❶㚠ᷕ㛒㚱妶婾㘢柿䘬⇌㔁⿅゛ˤ䌱❶㬌㚠䓂ẌṢ⣙㛃炻䚠婾炻ẍ⣑⎘ᶱ⣏悐䁢ᷕ⽫炻㗗⍇⥳䘬⮎䚠婾炻Ữ㛒㚱㍸⍲˪䵕㐑䴻˫ Ṿ䞼䨞ἃ⬠䘬䭬⚵朆ⷠ⺋炻㵝味⌘⹎ἃ⬠ˣᷕ⚳ἃ⬠␴㖍㛔ἃ⬠炻⍰攟㕤䔷慳ˤķĸġ劍㛱娵䁢炻˪ᶱ奨佑˫冯˪⚃㔁佑˫䈡⇍㗗⇵侭㇨婒䘬⮎䚠婾炻㭼庫⿅゛炻⮵⹟⽟䘬⒚⬠⼰ℏ埴ˤ㊱䎮Ṿ㗗ᶵㅱ娚⾥䔍㘢柿䘬忁ṃ慵天奨 ⎗ẍ婒㗗⯽䣢Ḯ㘢柿䘬⮎䚠婾炻忁㗗㘢柿⇣シ⻟婧冒⶙䘬ᶱ奨⿅゛䘬㔯⾝冯⿅゛䘬ˤ 䌣ˤķĹġ㊱劍㛱⛐忁塷㊯↢ᶱ奨冯⮎䚠䘬⭮↯斄Ὢ炻⎗䚳⇘Ṿ㚱ẍᶱ奨Ἦ婒 ġġġġġġ㖍㛔侩ᶨ廑䘬⣑⎘⬠⬠侭ỸỸ㛐ㅚ⽟⮓㚱˪⣑⎘㔁⬠˫ĸĵ炻㲃婾⣑⎘ 㘢柿䘬䛇䎮奨䘬⁦⎹ˤỮṾ㔀徘㘢柿䘬ᶱ奨䘬⿅゛炻ℐ㛒㍸⍲ἃ⿏炻Ṿ怬⿅゛炻⎒⛐枩 ᷕ㍸⇘ἃ⿏〱㚱⓷柴炻Ữ恋㗗⺽徘˪⣏㴭㥫䴻˫䘬婒㱽炻㛒㚱シ嬀⇘ἃ⿏奨⾝⛐㘢柿䘬⮎䚠婾䘬慵天⿏ˤ ⮵⬫ḇ㛒㚱忚ᶨ㬍䘬斉慳炻㛒婒⍲⬫冯㘢柿䘬斄Ὢ⓷柴ˤ⎎⢾炻㚠ᷕ䓐Ḯ ġġġġġġ剙慶⃭忻⻟婧㘢柿ẍ䶋崟婒Ἦ䷥䳸Ṿ䘬⚃㔁䘬⇌㔁㱽ˤṾ⛐℞婾㔯⼰⣂䭯ⷭ婒⊾㱽⚃㔁 ĸĶ炻Ữ㛒㚱㍸⍲ἃ⿏奨⾝ˤ ˨㘢柿̯䶋崟婾̯侫⮇˩ķĺ ᷕ炻堐䣢㘢柿⤪ỽ㈲⚃㔁冯䶋崟婒倗䳸崟Ἦ烉 ġġġġġġ㱛㛹⬅䄏叿㚱˪⣑⎘⬠彆℠˫ĸķ炻⍵㗈↢㖍㛔⬠䓴⮵⣑⎘⬠䘬⮰㤕䞼啷㔁ẍℕ忻廒徜䁢⮎㚱䘬㤕デ䶋崟婒烊忂㔁ẍℕ忻廒徜䁢⸣⊾䘬㤕デ䶋崟䨞䘬檀㯜⸛ˤ㬌㚠庱㚱ἃ⿏ᶨ㡅炻Ữ⎒堐䣢ἃ⿏㗗ㆸἃ䘬⎗傥⿏炻⛐⣑⎘炻婒烊⇍㔁⍾旧岜俞嬀䶋崟婒炻℞ᷕ⛘婾⬿㗗䛇嬀䶋崟婒炻㓅婾⬿㗗⤬嬀䶋 ⇯㗗ἃ㇨㚱䘬⿏傥炻Ṏ⌛ヰず╄㌐䫱䘬䤷⽟㘢ㄏˤĸĸġ㱛㛹㛒㚱㈲ἃ⿏冯⣑ 崟婒烊⚻㔁⇯崘媠㱽䁢⮎䚠䶋崟ᷳ嶗ˤĸıġ㊱䶋崟婒冯䨢奨⎗ẍ婒㗗ἃ㔁ᶨ ⎘䈥忋崟Ἦ炻ẍᷳ䁢⼴侭䘬㟠⽫奨⾝ˤ ↯㔁㳦炷昌Ḯ⮷Ḁᶨ↯㚱悐⍲⍾⢾䓴⮎⛐婒䘬䴻慷悐ᷳ⢾炸悥⣱埴䘬㔁 ġġġġġġ斄⎋䛇⣏叿˪⣑⎘⮷㬊奨̯䞼䨞˫炻㰈䓘欗⍪叿˪㐑姞㬊奨䞼䨞⸷ 婒炻ᶵ䌐㘢柿䁢䃞ˤ⚈㬌ㆹᾹᶵ傥⯙䶋崟婒䘬ᶵ⎴侴↮⇌⎬㳦㔁㱽ˤ㘢柿婒˫炻⣂䓘⍂昮徘˪㐑姞㬊奨嫃徘烉㬊奨㖶朄 ĩ1Ī˫炻䧣匟㖍⭋叿˪㱽厗晾䃞ⲯ⣱䶋崟婒炻Ữ᷎㛒⯙㚱䃉䶋崟䘬婒㱽Ἦ↮⇌媠䧖㔁㱽炻⌣㗗⯙㚱䃉䴻ᶨḀ⿅゛̯䞼䨞˫炻℞ᷕ䫔ᶨ䪈˨㱽厗䴻̯䥹㔯̌͊夳̠ᶨ䴻̯↮㭝̩ 婒ἃ⿏Ἦ↮⇌炻⤪ᶲ朊㇨婒ˤ 夾̖͍̠⑩˦˩ᷕ䘬䫔⚃䭨˨Ḽ⣏⭞̯䥹㔯˩ᷕ婒⇘㘢柿炻ḇᶵ㍸ἃ⿏⓷ ġġġġġġ攟⸜⛐㜙Ṕ⣏⬠䔞㔁㌰䘬䌱❶⹟⚃恶叿㚱˪⽫㈲㋱̯⯽攳˫ĸĲ炻嫃婾柴炻⣂䓘⬅㬋䘬˨⣑⎘ἃ㔁̯➢䢶䘬䎮妋˩炻Ṏ㛓㍸⇘ἃ⿏⓷柴ˤĸĹ ⣑⎘⿅゛炻⛐㘢柿悐↮䓂⮹㍸⍲ἃ⿏炻⛐婒ㄏ⿅㗪炻忳䓐忶墯⎰娆ἃ⿏ㆺ

ĸĳġġġ⎴ᶲ㚠炻枩 ˤ ĸĴ ķĶˢ ġġġ⎴ᶲ㚠炻枩 446Į449ˤ 劍㛱夳漵烉˨˪ᶱ奨佑˫˪⚃㔁佑˫̬̋̒͌⮎䚠婾˩炻⣂䓘⍂昮⃰䓇枴⢥䲨⾝婾 ĸĵ ġġġġġ普↲埴㚫䶐炻˪⣂䓘⍂昮⃰䓇枴⢥䲨⾝婾㔯普˫炷㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿炻1990 ⸜炸ˤ ġġġỸỸ㛐ㅚ⽟烉˪⣑⎘㔁⬠˫炷Ṕ悥烉䘦厗剹炻 ⸜炸ˤ ĸĶ ķķġġġ⎴ᶲ㚠炻枩 ˤ㊱忁㬋㗗ᷕ忻ἃ⿏䘬㖐嵋ˤᷕ忻㗗⭊橼⿏炻ἃ⿏㗗ᷣ橼⿏ˤˢ ġġġ⎴ᶲ㚠炻枩 106Į148ˤ ĸķ ķĸġġġ⎴ᶲ㚠炻枩 48ˤ ġġġ㱛㛹⬅䄏烉˪⣑⎘⬠彆℠˫炷㜙Ṕ烉⚥㚠↲埴㚫炻1991 ⸜炸ˤ ĸĸ ķĹġġġ⎴ᶲ㚠炻枩 48Į50ˤ ġġġ⎴ᶲ㚠炻枩 283ˤ忁㧋婒ἃ⿏炻䰈䴙⼿⼰炻夾ᷳ䁢ᶨ凔䘬≇⽟ (meritĪ炻㘢ㄏĩwisdomĪˤ ķĺ ġġġġġἃ⿏ỽ㬊㗗㘢ㄏ侴⶚炻⬫㗗ᶨ↯㘢ㄏ䘬㸸柕ˤ ġġġ夳㕤⊅⏪ᾉ朄䶐烉˪㱽厗䴻̯⿅゛̩⯽攳˫炻˪㱽厗䴻˫䞼䨞 řŊŊŊ炷Ṕ悥烉⸛㦪⮢ ĸĹ ġġġġġ㚠⸿炻2001 ⸜炸ˤ ġġġ斄⎋䛇⣏烉˪⣑⎘⮷㬊奨̯䞼䨞˫炷㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿炻 ⸜炸烊㰈䓘欗⍪烉 ĸıˢġ ġġġġ˪㐑姞㬊奨䞼䨞⸷婒˫炷㜙Ṕ烉⣏㜙↢䇰䣦炻1986 ⸜炸烊⣂䓘⍂昮烉˪㐑姞㬊奨嫃徘烉 ⎴ᶲ㚠炻枩 399ˤ 㬊奨㖶朄 ĩ1Ī˫炷㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿炻2005 ⸜炸烊䧣匟㖍⭋烉˪㱽厗䴻ᶨḀ⿅゛ ĸĲġġġ䌱❶⹟⚃恶烉˪⽫㈲㋱̯⯽攳˫炷㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿炻1961 ⸜炸ˤ ̯䞼䨞˫炷㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿炻 ⸜炸烊⣂䓘⬅㬋烉˨⣑⎘ἃ㔁̯➢䢶䘬ġ䎮妋˩炻 30 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 31

ġġġġġġ㛹ᷕ䣸䓇⮓Ḯᶨ䭯˨㱽厗䴻̯攳栗̩㪲⮎˩ĸĺ炻㍸↢天㈲⼿⣑⎘⬠䘬 Ṿ䘬⎎ᶨ㛔㚠 Being and Amibiguity: Philosophical Experiments with Tiantai 橼䲣䘬㥳忈炻暨天⽆⬫䘬⚃䧖慳ㆾ⚃⣏慳ἳ叿ㇳˤ忁⚃䧖慳㗗⚈䶋慳ˣ䲬 Buddhismġ炷˪⬀⛐冯晙㘎烉⣑⎘ἃ⬠䘬⒚⬠䘬娎槿˫炸ᷕ炻ḇ㛒㚱㍸⇘ 㔁慳ˣ㛔御慳ˣ奨⽫慳ˤ⚈䶋慳㊯ἃ冯䛦䓇䘬㛔Ἦ䘬斄忋炻忁⎗ẍ⽆䎦⮎ ἃ⿏奨⾝ˤĹĴġ⎎⢾怬㚱ᶨ㛔䞼䨞㘢柿䘬䴻℠⿏叿ἄ炻恋ὧ㗗 L. Hurvitz ⮓ 䘬⬿㔁橼槿ᷕ暁㕡䘬デㅱ冯Ḻ≽Ἦ婒ˤ䲬㔁慳⇯㗗⛐妋嬨˪㱽厗䴻˫䘬婆䘬 Chih-I, An Introduction to the Life and Ideas of a Chinese Buddhist Monk ⎍ᷕ炻德忶ἃ䘬㔁⊾䘬⯽攳侴ẍ⚃㔁ἄ䁢“朊Ἦ妋嬨ˤ⌛㗗炻䛦䓇⛐㟡⿏炷˪㘢柿烉ᶨᾳᷕ⚳₏Ṣ䘬䓇⸛冯奨⾝䘬⮶⺽˫炸Ĺĵˤᶵ忶炻忁㛔㚠⮎晃 ᶲ㚱句ⶖ炻⚈侴暨⮵ㅱ䛦䓇䘬㟡⿏侴㍸↢⚃㔁䘬㔁㱽ˤ㛔御慳㗗⮵㕤˪㱽 ᶲ㗗⮓㘢柿䘬䓇⸛炻⮵Ṿ䘬⿅゛ˣ奨⾝㴱⍲ᶵ⣂炻㓭ㆹ⛐忁塷ᶵㇻ䬿⣂ἄ 厗䴻˫䘬婆⎍炻ẍἃ旨䘬㛔⛘冯✪御忁ℑᶵ⎴Ⰼ㫉䘬朊䚠Ἦἄ妋ˤ奨⽫慳斉徘冯姽婾ˤ ⇯㗗ᾖ埴侭⮵㕤˪㱽厗䴻˫䘬婆⎍䘬シ⿅炻德忶⽫䘬ℏ䚩ẍ㶙⊾℞ᾖ奨侴 ἄ㶙Ⰼ䘬␴⺋朊䘬䎮妋ˤ㛹ᷕ⻟婧炻忁䧖⚃枭⋨⇍䘬妋慳㱽炻⛐˪㱽厗㔯 ࢄ൧ȃ౲ԥ੽ཏդܓୱᚡ޲ ⎍˫ᷕ㚱Ṍẋ炻㚱䚠ㅱ䘬婒㱽炻忁㗗斄Ὢ⍲⣑⎘㔁㱽䘬ℐ橼䳸㥳炻⯙➢㛔奨溆Ἦ婒㚱℞㘖念シ佑ˤĹıġ㊱㛹ᷕ䣸䓇婒䘬䲬㔁慳㚱㤪㊔慳徎ᶨ䓇婒㔁䘬 ġġġġġġᶲ朊⶚⯙⮵㕤㘢柿䘬⣑⎘⬠䘬䎦ẋ䞼䨞ᷕ炻斉徘Ḯᶨ凔⮵㕤ἃ⿏奨⾝ ℐ悐シ㵝炻忁㗗斄᷶⮵䛇䎮奨⾝䘬䎮妋ˤ侴奨⽫慳⇯德忶奨⽫䘬⮎嶸ἧ㔁䘬庽⾥ˤᶵ忶炻ḇᶵ㗗㇨㚱䘬䞼䨞悥㗗忁㧋ˤᶳ朊ㆹᾹ天㲐シᶨᶳ㚱㴱⍲ 攨䘬䎮゛⼿ẍ⮎䎦炻忁㬋㗗㕡㱽婾㕡朊䘬⓷柴ˤ㛹ᷕ忁㧋婒炻℞⮎⶚妠⍲ ἃ⿏⓷柴䘬䞼䨞ˤ㖍㛔ἃ⬠䞼䨞䓴ᷕ䘬⼴崟ᷳ䥨⣏慶匋Ṣ⮓Ḯᶨ悐⣏㚠奨⾝冯㕡㱽䘬斄忋炻ỮṾ冒⶙⌣㛒シ嬀⇘忁斄忋䘬慵天シ佑ˤ ˪⣑⎘㬊奨ㆸ䩳⎚̯䞼䨞˫ĹĶ炻℞ᷕ㚱ℑ嗽㍸⇘ἃ⿏ˤ℞ᶨ㗗⛐婒⇘⣑⎘ ġġġġġġġ军㕤大㕡䘬⣑⎘⬠䞼䨞炻N. Donnerġ␴ġD. B. Stevenson ⛐ṾᾹ⮵˪㐑䘬⮎嶸㱽䘬ℕ⌛ᷕ䘬↮䛇⌛炷↮嫱䛇⮎⌛炸悐↮㍸⍲ἃ⿏ˤ㇨媪ℕ⌛⌛㗗姞㬊奨˫䫔ᶨ䪈䘬䞼䨞冯侣嬗ᷕ炻㛒㍸ἃ⿏奨⾝炻⛐ṾᾹ斉慳㘢柿䘬⇌ 䎮⌛ˣ⎵⫿⌛ˣ奨埴⌛ˣ䚠Ụ⌛ˣ↮嫱䛇⮎⌛ˣ䨞䪇⌛ˤ℞ᷕ䘬䘬↮嫱䛇㔁㱽ᷕ炻ḇ㛒㚱㍸⍲ἃ⿏奨⾝ˤĹĲġ侴 B. Ziporyn炷ả⌂⃳炸⛐Ṿ⮓䘬 Evil ⮎⌛ㆾ↮䛇⌛堐䣢⶚嫱⼿悐↮䛇䎮炻Ữ㛒⼿℞ℐ悐烊⌛傥㕟昌ᶨ悐↮䃉㖶烊 and/or/as the Good, Omnicentrism, Intersubjectivity, and Value Paradox in 㛒傥㕟昌ℐ悐䃉㖶炻㓭ṵ㚱ᾖ埴ᶲ䘬ᶲ忚䘬䨢攻ˤ㊱忁䧖婒㱽傥⛐㻠㔁䘬 Tiantai Buddhist Thoughtġᶨ㚠ᷕ炻㍸⍲⣑⎘⒚⬠䘬➢㛔⍇⇯烉ᶱ媎ˣ㪲⮎ 傰䴉ᷕ妨炻ᶵ傥䚜㍍⯙⮵䳪㤝䛇䎮䘬嫱⼿妨ˤ䳪㤝䛇䎮㗗ᶨᾳ㔜ᶨ䘬ˣ䳽 Ḻ℟ˣ念ᷕ㔜橼␴ṌḺᷣ橼⿏炻㛒㚱㍸⍲ᷕ忻ἃ⿏ˤĹĳġ⍰B. Ziporynġ⛐ ⮵䘬⍇䎮炻ᶵ傥↮攳䁢悐↮炻嬻ᾖ埴侭⎗ẍ晐枮℞䴻槿㬍㬍⎹ᶲ炻Ṳ㖍嫱 ᶨ悐↮䛇䎮炻㖶㖍⍰嫱ᶨ悐↮䛇䎮ˤ嫱ㆸ䛇䎮䈡⇍㗗䳪㤝䛇䎮ㅱ㗗枻䃞 ġġġ庱㕤⣂䓘⍂昮⃰䓇枴⢥姀⾝婾普↲埴㚫䶐普˪⣂䓘⍂昮⃰䓇枴⮧䲨⾝烉⣑⎘㔁⬠̯ġġ 䞼䨞˫炷㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿炻1990 ⸜炸ˤ ⛘ˣᶨᶳ⫸⛘ ĩall in a suddenĪ 奢ぇ⇘䘬ˤ⣏慶⛐婒⇘↮䛇⌛ᷕ炻⻟婧῀劍 ĸĺġġġ㓞㕤⊅⏪ᾉ朄䶐˪㱽厗䴻̯⿅゛̩⯽攳˫炻˪㱽厗䴻˫䞼䨞 XIIIˤ Ĺıˢġ⎴ᶲ㚠炻枩 Į330ˤ 81 ġġġġġ N. Donner and D. B. Stevenson, The Great Calming and Contemplation. A study and ġġġġġ䘬念ᷕ㔜橼婾炻ṌḺᷣ橼⿏冯₡ῤ⎲娕˫炷ᶲ㴟烉ᶲ㴟⎌䯵↢䇰䣦炻2006 ⸜炸ˤ Annotated Translation of the First Chapter of Chih-i’s Mo-ho Chih-kuan (Honolulu 83 8QLYHUVLW\RI+DZDLL3UHVV SS B. Ziporyn, Being and Amibiguity: Philosophical Experiments with Tiantai Buddhism 82 (Chicago and La Salle, Illinois: Open Court, 2004). B. Ziporyn, Evil and/or/as the Good, Omnicentrism, Intersubjectivity, and Value Paradox 84 in Tiantai Buddhist Thought (Cambridge and London: Harvard University Asia Center, L. Hurvitz, Chih-I, An Introduction to the Life and Ideas of a Chinese Buddhist Monk 2000). 㬌㚠㚱ᷕ嬗烉ả⌂⃳叿炻⏛⾈῱嬗炻␐⺢∃㟉烉˪┬冯ら烉⣑⎘ἃ㔁⿅゛ᷕ (Bruxelles: Juillet, 1962). ġġġġġ ĹĶġġ⣏匋慶Ṣ烉˪⣑⎘㬊奨ㆸ䩳⎚̯䞼䨞˫炷Ṕ悥烉㱽啷棐炻1994 ⸜炸ˤ 32 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 33

傥栗ἃ⿏炻⌛傥忼农↮䛇⌛䘬㴭㥫ˤĹķġ⎎⢾ᶨ嗽㗗娚㚠䘬旬䶐䫔Ḵ䪈˨ᶨ 剭察⭂⼍⛐Ṿ䘬婾㔯˨㱽厗䴻̯➢㛔㥳忈烉͜Ϋ΁⇅㛇⣏Ḁἃ㔁̯ᷕ ⾝ᶱ⋫⿅゛̯⼊ㆸ側㘗˩⺽˪㐑姞㬊奨˫⍇㔯㗪㍸⇘ἃ⿏ˤ⣏慶⛐㔯ᷕ⺽ ̨˩ᷕ炻㊯↢˪㱽厗䴻˫⻟婧ˬᶨ↯䛦䓇 ſ 㨓ṁ忶⍣ˣ䎦⛐ˣ㛒Ἦᶱᶾ ˪䃉埴䴻˫ᷕ婒⍲屒㫚⌛㗗忻炻。䘉Ṏ⤪㗗炻忁ᶱ侭炷屒ˣ。ˣ䘉炸℟嵛䘬ℕ忻䛦䓇䘬ℐ橼 ſ 㛔Ἦ䃉ᶵ㗗厑啑ˣἃ⫸˭炻忁ˬᶨ↯䛦䓇㛔Ἦ㗗ἃ˭ ᶨ↯ἃ⿏ˤĹĸġ忁㗗⛐婾⇘⚻㔁䘬ら㗪⺽˪㐑姞㬊奨˫䘬㚱斄㔯⫿婒䘬ˤ 㛔幓㬋㗗ˬἃ䞍夳˭ĩtathAgata-jJAna-darZanaĪˣˬἃ㘢˭ĩbuddha-jJAnaĪˤ ġġġġġġ㬎奢崭㇨叿䘬˪⣑⎘㔁⬠̯䞼䨞烉⣏Ḁ崟ᾉ婾̩̯Ṍ㴱˫㚦⺽徘˪⚃ ⌛㗗婒炻⛐˨㕡ὧ⑩˩ᷕ㇨婒䘬炻ᶵ⢾天⮵䛦䓇攳䣢 ĩsaMdarZanaĪˬᶨ↯ 㔁佑˫䘬㔯⫿炻恋㗗䎮⢾Ḵ媎冯䎮ℏḴ媎ˤ⇵侭㗗䛇媎朆ἃ⿏炻⼴侭㗗䛇䛦䓇㛔Ἦ㗗厑啑˭忁㧋䘬ˬἃ䞍夳˭炻ἧṾᾹ䎮妋⇘ ĩavatAraNaĪˣ娵ぇ⇘ 媎⌛ἃ⿏ˤ㬎㮷㊯↢炻忁㗗˪⚃㔁佑˫䘬婒㱽炻ᶱ⣏悐㛒㚱忁㧋婒ˤĹĹġ㊱ ĩpratiboddhana) 忁ἃ䞍夳炻侴ℍ㕤ἃ䞍夳䘬忻嶗 ĩmArga-avataraNaĪˤ䁢Ḯ 䛇䎮朆ἃ⿏㗗↮妋䘬⿅嶗烊䛇媎⌛ἃ⿏⇯㗗䵄⎰䘬⿅嶗炻ἄ䁢⭊橼⿏䘬䛇忁ᾳ䶋㓭炻ἃ旨ὧ↢䎦㕤ᶾ攻Ḯ ĺĴˤ㊱ἃ䞍夳⛐˪㱽厗䴻˫Ἦ婒炻⎗ẍ婒媎䫱⎴㕤ἄ䁢ᷣ橼⿏䘬ἃ⿏炻忂㕤⽫䎮䁢ᶨㆾ⽫⌛䎮䘬゛㱽ˤ 冯ἃ⿏㗗⎴佑䘬炻⎒㗗⇵侭ῷ慵㕤ἃ⿏䘬⊅䓐炻⼴侭ῷ慵㕤➢䢶ġˣ㛔㸸ˤ ġġġġġġ㕘䓘晭䪈⛐Ṿ␴䓘㛹剛㚿⎰叿䘬˪㘢柿˫ᶨ㚠ᷕ炻㚱ᶨ䭨㗗嫃Ḽ㗪ℓ 㘢柿䘬⿅゛冯˪㱽厗䴻˫㚱朆ⷠ⭮↯䘬斄Ὢ炻Ṿḇⷠ䓐ἃ䞍夳䘬⫿䛤炻ẍ 㔁䘬 Ĺĺˤ℞ᷕ㛒㍸ἃ⿏炻侴㍸ἃ䞍夳ˤĺıġᶵ忶炻忁䭨⻟婧ᶱ奨烉⚻枻奨ˣ ㊯㴱ἃㆾ⤪Ἦ䘬奢ぇˤ 㻠㫉奨ˣᶵ⭂奨ˤ⎎⢾⍰婒ᶱ奨ˣᶱ媎炻ᶵ忶炻忁ᶱ奨㊯䨢奨ˣ`奨␴ᷕ ᆃُޠ奨侴妨炻㕘䓘⎒ẍᷕ忻䁢䛇䎮䘬䳪㤝⼊ンˤĺĲġ ࢄະȃ᛾ϣఁϵ๊΢ ġġġġġġġᷡ㱣㗕佑⛐冒⶙⮓䘬˨ἃ⿏̩ἃ䧖˩ᶨ䭯㔯⫿ᷕ炻⻟婧ˬἃ⿏˭㗗˪㴭㥫䴻˫㇨婒ˬᶨ↯䛦䓇〱㚱ἃ⿏˭ĩVDUYDVDWWYƗQƗPDVWL EXGGKDGKƗWX) ᷕ䘬ἃ ġġġġġġ⽆ᶲ朊㇨婾徘⎗䞍炻傥⣈㲐シἃ⿏䈡⇍㗗ᷕ忻ἃ⿏⛐㘢柿⿅゛ᷕ䘬慵⿏炻℞⿏ ĩGKƗWXĪ ⎗嬗䁢䓴炻㗗⍇䎮Ⰼ㫉ˣ柀➇ˣᶾ䓴䘬シ佑ˤἃ⿏⍰⎗ 天⿏䘬Ṣ⼰⮹炻喌ḽ㔁℔⛐忁ᶨ溆ᶲ枿傥⯽䣢Ṿ䘬䜧夳ˤ⛐Ṿ䘬˨⣑⎘㘢嬗䁢ˬἃ䘬㛔岒˭ˣˬἃ䘬㛔⿏˭ˤĺĳġ忁㧋䘬㔯䌣⬠䘬妋嬨炻ἃ⿏ὧ暋婒柿̯㱽厗䴻妋慳烉⤪Ἦ啷ἃ⿏⿅゛̯夾溆̌͊˩ᶨ㔯ᷕ炻Ṿ㍸⇘⛐˪㱽厗㗗⮎嶸佑䘬ᷣ橼⿏炻侴㗗⬀㚱婾佑䘬ἃ䘬ὅ㒂Ḯˤ忁㧋䎮妋ἃ⿏炻℞⮎⎗ 䴻˫炷㊱忁ㅱ㗗㊯㡝㔯㛔炸ᷕ炻㛒夳ἃ⿏冯⤪Ἦ啷䘬⫿䛤炻ḇ㛒⯙Ḵ侭䘬忂㕤㘢柿䘬ᷕ忻ἃ⿏奨⾝炻⎒㗗⼴侭庫℟㚱⣂⃫⿏炻䈡⇍㗗⊭㵝⮎嶸佑⛐ ⿅゛≈ẍ妋婒炷䫮侭㊱烉䴻ᷕ婒ˬἃ䞍夳˭炸ˤ侴㘢柿㇨ὅ㒂䘬沑㐑伭Ṩ 塷柕ˤ 䘬嬗㛔˪⥁㱽咖厗䴻˫炷˪㱽厗䴻˫炸Ṏ䃉ἃ⿏ˣ⤪Ἦ啷䘬婒㱽ˤ喌ḽ堐䣢炻ˬ⤪Ἦ啷˭(WDWKƗJDWDJDUEKDĪġ⫿䛤㗗˪⤪Ἦ啷䴻˫ĩ7DWKƗJDWDJDUEKDVǌWUD)ġ

Ĺķ ㆸ䩳ᷳ⼴ㇵ㚱䘬ˤˬἃ⿏˭ĩBuddha GKƗWXĪġ䘬婒㱽炻⇯⥳冒˪㴭㥫䴻˫ˤ ġġ⎴ᶲ㚠炻枩 600ˤ Ĺĸġġ⎴ᶲ㚠炻枩 685ˤ㇨⺽˪㐑姞㬊奨˫⍇㔯夳˪⣏㬋啷˫Ⅎ 46炻枩 18 ᶲĮᷕˤ 忁ṃ㔯䌣悥㗗⛐˪㱽厗䴻˫ᷳ⼴ㇵㆸ䩳䘬ˤᶵ忶炻喌ḽ⻟婧炻˪㱽厗䴻˫ ĹĹ ġġ㬎奢崭烉˪⣑⎘㔁⬠̯䞼䨞烉⣏Ḁ崟ᾉ婾̩̯Ṍ㴱˫炷Ṕ悥烉㱽啷棐炻1988 ⸜炸炻䘬ᶨḀἃ婒炻⇯⎗婒㗗ẍ⼴⤪Ἦ啷婒㱽䘬ˬᶨ↯䛦䓇䘮㚱⤪Ἦ啷˭奨溆䘬枩 6Įˤ Ĺĺˢ㕘䓘晭䪈ˣ䓘㛹剛㚿烉˪㘢柿˫炻枩 148Įˤ ĺıġġ⎴ᶲ㚠炻枩 159ˤ ĺĲġġ⎴ᶲ㚠炻枩 ˤ ĺĳġġᷡ㱣㗕佑烉˨ἃ⿏̩ἃ䧖˩炻庱㕤⊅⏪ᾉ朄䶐˪㱽厗䴻̯⿅゛̩⯽攳˫炻˪㱽厗䴻˫ ĺĴġġġ剭察⭂⼍烉˨㱽厗䴻➢㛔㥳忈烉͜Ϋ΁⇅㛇⣏Ḁἃ㔁̨̯ᷕ˩炻庱㕤⊅⏪ᾉ朄䶐˪㱽 ġġġġ䞼䨞 XIII,ġ枩 115Į116ˤ ġġġġ厗䴻⿅゛⯽攳˫炻˪㱽厗䴻˫䞼䨞 XIII炻枩 146 34 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 35

➢䢶 ĺĵˤ喌ḽ娵䁢㘢柿ὅ㒂˪㱽厗䴻˫ẍ攳㉻↢㔁ˣ奨Ḵ攨炻㈲㔜ᾳ㱽厗㛔㸸㱱炻⚈侴⎗婒ἃ⿏⌛㗗ᷕ忻炻˪⣏凔㴭㥫䴻˫ḇ㗗㔠⹎㍸↢ˬᷕ忻ἃ ⬿佑㐸㊩崟Ἦ烉˪㱽厗䌬佑˫ˣ˪㱽厗㔯⎍˫㗗婒㔁䘬炻˪㐑姞㬊奨˫⇯ ⿏˭⫿䛤䘬㔯䌣炻侴忁悐䴻℠㗗㘢柿⼴㛇嫃佺⣏Ḁἃ㔁䘬ὅ㒂炷⎎ᶨ悐䴻㗗䘤㎖奨䘬⮎嶸䘬ˤĺĶ ℠㗗˪㱽厗䴻˫炸ˤ㘢柿᷎⃱⣏␴䘤㎖忁ᷕ忻ἃ⿏奨⾝炻夾ᷳ䁢⣑⎘⒚⬠ ġġġġġġㆹᾹ天㲐シᶨ溆炻喌ḽ㔁℔⛐ᶲ徘Ṿ䘬婾㔯ᷕ炻⺽Ḯ˪㱽厗䌬佑˫ᶨ 䘬㚨慵天䘬ˣ℟㚱㟠⽫⛘ỵ䘬奨⾝炻忁㗗˪⣏凔㴭㥫䴻˫㰺㚱䘬ˤ 㭝㔯⫿烉 ⛐ᶱ⚈ἃ⿏䘬婒㱽ᷕ炻ḇ㚱ẍἃ⿏䁢䎮橼䘬シ␛炻忁ᾳシ⿅㗗㘢柿䘬 ⣂悐叿ἄ㇨㗪ⷠ㍸⍲䘬ˤ㊱ᶱ⚈ἃ⿏㗗ㆸἃ䘬ᶱᾳ䧖⚈烉㬋⚈ἃ⿏㗗ᶨ↯ Ǵჴ࣬ϐᡏǴࣺࢂ΋ݤǶՕᇥᅿᅿӜǺҭӜ֮Ԗǵ੿ 㱽⽆㛔⶚Ἦ㇨℟嵛䘬䛇⤪ᷳ䎮炻Ṏ⌛㗗䳪㤝䛇䎮烊Ḯ⚈ἃ⿏㗗䄏夳䛇⤪ᷳޣġġġġġġġġġġġġ΋р౦Ӝ ⋍ǵӵٰᙒǵύჴ౛ 䎮䘬厑㍸㘢ㄏ烊䶋⚈ἃ⿏⇯㗗ἄ䁢≑䶋侴㍐≽奢ぇ䛇䎮侴ㆸἃ䘬ᶨ䧖܄Օޜǵӵӵǵ੓ᄷǵ຀ޜ๓֮Յǵჴሞǵ౥ഖ!!!!!! ЈǵߚԖߚคǵύၰಃ΋ကᒅǵ༾֮஍ྐ฻Ƕ:7 ≽ˤ㓭ἃ⿏ᷕ䘬㬋⚈ἃ⿏㬋㗗冯䳪㤝䛇䎮䫱⎴䘬ἃ⿏䔞橼ˤ侴⛐⣏慶匋!!!!!! ṢˣẲ喌⃱⮧㇨叿䘬˪⣑⎘ℕ⥁㱽攨̯䞼䨞˫ᷕ炻ẍ㬋⚈ἃ⿏㊯㛔Ἦ℟嵛喌ḽ㊯↢炻ἃ⿏ˣ⤪Ἦ啷ἄ䁢⮎䚠塓↿冱↢Ἦˤ⛐㘢柿䘬䎮妋ᷕ炻ἃ⿏ˣ 䘬ᶨ↯ḳ䈑䘬ᶱ媎ᶱ⋫ᷳ䎮炻ĲııġṎ⌛㗗ℏ⛐㕤ᶨ↯㱽⎴㗪Ṏ㵝味ᶨ↯㱽 ⤪Ἦ啷⌛㗗⮎䚠ˤ喌ḽ⍰堐䣢炻㘢柿⛐⇍嗽Ṏ㚱ˬ⮎䚠ᷕ忻ἃ⿏˭䘬䧙䘬䳪㤝䛇䎮ˤ忁㗗⣏慶ṾᾹ䘬ㄏ䛤㇨夳ˤ⎎⢾炻ṾᾹ⍰⽆㡝㔯㔯䌣⬠䘬奺㱽ˤĺĸġ㊱⮎䚠⛐㘢柿䘬娆⼁ᷕ炻㬋㗗㊯䳪㤝䛇䎮炻㗗䎮ˣ⍇䎮ˣ䛇䎮佑ˤ ⹎婒⍲⛐⣏Ḁἃ㔁ᷕ炻ᶨ↯䛦䓇悥㚱ㆸἃ䘬⎗傥⿏䘬ᷣ⻝炻㚱㇨媪䚠䔞㕤 ἃ⿏ˣ⤪Ἦ啷↮⇍㗗ἃ⿏䛇⽫ˣ⤪Ἦ啷⽫ˤẍἃ⿏ˣ⤪Ἦ啷䫱⎴㕤⮎䚠炻㡝㔯 WDWKƗJDWDJDUEKDġ䘬⤪Ἦ啷炻䚠䔞㕤㡝㔯 %XGGKDWƗEXGGKDGKƗWX䘬ἃ⿏㬋㗗⽫⌛䎮䘬⽫ˣ䎮䁢ᶨ䘬⿅䵕嶗⎹ˤ⚈㬌喌ḽ㲐シ⇘㘢柿㇨㍸䘬ˬ⮎䚠䘬婒㱽炻ℑ婆㗗⎴佑䘬ˤ⎎⢾怬㚱 %XGGKDGKƗWXˣBuddha-gotraġ䫱炻䚠䔞 ᷕ忻ἃ⿏˭䘬墯⎰婆娆炻㗗Ṿ䘬檀㖶侴⍰䳘⽫ᷳ嗽炻᷎ᶵ㗗㚱⼰⣂㖍㛔⬠ 㕤⤪Ἦ⿏ˣ奢⿏ˣἃ㱽啷䘬䧙㱽ˤĲıĲ 忁 %XGGKDWƗEXGGKDGKƗWX ㆾ Buddha- 侭傥㲐シˣ慵夾忁䧖婆娆ˤ GKƗWX 㬋㗗ἃ⿏ἃ䓴ˣἃ䓴ˤ䓴 GKƗWXĪ 㚱⣂ᾳシ⿅炻℞ᷕ㚨慵天䘬シ⿅㗗喌ḽ忚ᶨ㬍堐䣢炻䴻炷㊱㊯˪⣏凔㴭㥫䴻˫炸ᷕ㚱婒ˬἃ⿏侭炻⌛ ⍇䎮ˣ䛇䎮ˤἃ䓴⌛堐䣢ἃ⿏䘬䛇䎮ㆾἃ⿏⌛㗗䛇䎮ᷳシˤ忁嫱㖶⛐⣏Ḁ 㗗ᶨ↯媠ἃ旧俐⣂伭ᶱ啸ᶱ厑㍸ᷕ忻䧖⫸˭ĺĹˤṾ⻟婧炻➢㕤忁䧖婒㱽炻 ἃ㔁ᷕ炻㚱ἃ⿏⌛㗗䛇䎮ˣ䛇⽫⌛㗗䛇䎮䘬シ␛ˤ 㘢柿ḇⷠ䓐忁ˬᷕ忻ἃ⿏˭⫿䛤ˤ⛐㘢柿䚳Ἦ炻ἃ⿏㗗˪㱽厗䴻˫ἄ䁢ᶨ ᶲ朊㍸⇘䘬 B. Ziporyn( ả⌂⃳ Īġḇ㲐シ⇘ᶱ⚈ἃ⿏炻䈡⇍㗗㬋⚈ἃ 䴻ᷳ橼䘬⮎䚠Ἦ㈲㎉ˤĺĺġ˪⣏凔㴭㥫䴻˫ẍἃ⿏㗗ᷕ忻䧖⫸炻㗗ᷕ忻䘬㟡⿏ˤṾ㈲㬋⚈ἃ⿏夾䁢䳽⮵䘬䛇䎮炻侴夾Ḯ⚈ἃ⿏冯䶋⚈ἃ⿏䁢娵嬀忁㬋 ⚈ἃ⿏䘬㘢ㄏ冯⮎嶸ˤĲıĳġ⛐⎎ᶨ嗽炻Ṿ㈲㬋⚈ἃ⿏夾䁢⛐奢ぇᷕ塓娵䞍炻 ἄ䁢⭊奨䛇䎮䘬ἃ⿏ ĲıĴˤ⛐⎴㚠䘬⎎ᶨ嗽⍰婒烉 ĺĵġġ喌ḽ㔁℔烉˨⣑⎘㘢柿̯㱽厗䴻妋慳烉⤪Ἦ啷ἃ⿏⿅゛̯夾溆̌͊˩炻庱㕤⊅⏪朄

ġġġġ䶐˪㱽厗䴻̯⿅゛̩⯽攳˫炻˪㱽厗䴻˫䞼䨞 XIII炻枩 352ˤ Ĳıı ĺĶ ġġ⣏慶匋ṢˣẲ喌⃱⮧烉˪⣑⎘ℕ⥁㱽攨̯䞼䨞˫炷㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿炻2004 ⸜炸炻 ġġ⎴ᶲ㚠炻枩 351ˤ ġġġġġ枩 138ˣ365ˤ ĺķ ġ˪⣏㬋啷˫Ⅎ 33炻枩 ᷕ Į ᶳ烊喌ḽ㔯炻枩 364Į365ˤ ĲıĲġġ⎴ᶲ㚠炻枩 ˤ ĺĸ ġ˪⣏㬋啷˫Ⅎ 33炻枩 ᶳˤ Ĳıĳġġả⌂⃳叿炻⏛⾈῱嬗ˣ␐⺢∃㟉烉˪┬冯ら烉⣑⎘ἃ㔁⿅゛ᷕ䘬念ᷕ㔜橼婾ˣṌḺ ĺĹġ˪⣏㬋啷˫Ⅎ 12炻枩 ᶳˤġ ġġġġġᷣ橼⿏冯₡ῤ⎲娕˫炻枩 125ˤ ĺĺġġġ⊅⏪ᾉ朄䶐˪㱽厗䴻̯⿅゛̩⯽攳˫炻˪㱽厗䴻˫䞼䨞 XIII炻枩 365ˤ ĲıĴġġ⎴ᶲ㚠炻枩 ˤ 36 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 37

!੿܄ޑ҉ࡡᆶค܌όӧ฻ӕܭύၰޑค܌όӧǴՕ܄܈౛߾ӧ΋ᅿ ୥ՄНᝧ ϐύǶ215ނҺՖ٣کҺՖ΋ೀܭݱઓፕཀက΢և౜ޑ܄ᗦ!

НᝧڑΚȃѡ 忁㗗㈲ᷕ忻ˣἃ⿏䫱⎴崟Ἦ炻ẍ䎮⇯䘬⼊⺷㼃⬀㕤ᶨ↯嗽㇨ˣᶨ↯ḳ䈑ᷳ ᷕˤ ˪ṩ䌳䴻˫炻㓞㕤˪⣏㬋啷˫冊 8ˤ ġġġġġġ㚨⼴天㊯↢ᶨ溆炻ㆹ⛐ᶲ朊婯⇘ᶱ媎῰㗪炻㚦㕟妨漵㧡䘬˪ᷕ婾˫㗗 ˪䑼䎆䴻˫炻㓞㕤˪⣏㬋啷˫冊 24ˤ Ḵ媎䲣䴙炻⎒䩳䨢媎冯`媎炻㛒㚱㈲ᷕ忻䌐䩳攳Ἦ侴ㆸ媎炻⌛䃉㇨媪ᷕ媎ˤ 漵㧡烉˪ᷕ婾˫炻㓞㕤˪⣏㬋啷˫冊 30ˤ ᷕ忻䘬㍸↢炻⎒㗗墄⃭䨢佑㇨㵝䘬ᶵ嵛侴⶚ˤ㘢柿ὅ㒂忁ᶱ媎῰炻㟡㒂沑昳炽㘢柿烉˪㱽厗䌬佑˫炻㓞㕤˪⣏㬋啷˫冊 33ˤ 㐑伭Ṩ䘬婌嬗侴↮⇍㈲䨢ˣ`ˣᷕ忻ᶲ㍸䁢媎炻⌛ㆸ䩳䨢媎ˣ`媎␴ᷕ媎炻昳炽㘢柿烉˪䵕㐑䴻䌬䔷˫炻㓞㕤˪⣏㬋啷˫冊 38ˤ 侴ㆸᶱ媎炻᷎朆漵㧡䘬⍇シ炻侴㗗㘢柿⮵漵㧡䘬Ḵ媎婾䘬∝忈⿏䘬娖慳ˤ 昳炽㘢柿烉˪䵕㐑䴻䔍䔷˫炻㓞㕤˪⣏㬋啷˫冊 38ˤ 㖍㛔⬠侭㖍㭼⭋㬋⛐忁㕡朊㚱䚠栆Ụ䘬䎮妋烉Ṿ娵䁢炻⛐漵㧡ᷕ炻᷎㛒㚱昳炽㘢柿烉˪㐑姞㬊奨˫炻㓞㕤˪⣏㬋啷˫冊 46ˤ 栗䣢⛐䨢ẍ⢾㚱ᷕ忻ἄ䁢䫔ᶱ䩳⟜炷㊱䫔ᶨˣḴ䩳⟜㗗䨢冯`炸ˤ⚈㬌炻 ⬳炽媎奨烉˪⣑⎘⚃㔁₨˫炻㓞㕤˪⣏㬋啷˫冊 46ˤ 㘢柿⛐˪㱽厗㔯⎍˫ᷕẍ˪ᷕ婾˫䘬⚃⎍῰䁢ὅ㒂侴㍸↢ˬ⚈䶋㇨䓇㱽炻 Ρȃ෉ё፤Н ⌛䨢⌛`⌛ᷕ˭䘬婒㱽炻ᶵ傥婒㗗堐䣢˪ᷕ婾˫䘬⍇シ炻忁⌛䨢⌛`⌛ᷕ 䘬ᶱ⌛㥳忈䔊䪇㗗㘢柿冒⶙䘬䎮妋ˤĲıĶ 劍㛱夳漵炷1990炸ˤ˨˪ᶱ奨佑˫˪⚃㔁佑˫̬̋̒͌⮎䚠婾˩炻⣂䓘⍂ ġġġġġġġġ昮⃰䓇枴⢥䲨⾝婾普↲埴㚫䶐炻˪⣂䓘⍂昮⃰䓇枴⢥䲨⾝婾㔯普˫ˤ ġġġġġġġġ㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿ˤ ⣂䓘⬅㬋炷1990炸ˤ˨⣑⎘ἃ㔁̯➢䢶䘬䎮妋˩炻庱㕤⣂䓘⍂昮⃰䓇枴⢥ ġġġġġġġġ姀⾝婾普↲埴㚫䶐普˪⣂䓘⍂昮⃰䓇枴⮧䲨⾝烉⣑⎘㔁⬠̯䞼䨞˫ˤ ġġġġġġġġ㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿ˤ ⱑ❶劙夷炷1994炸ˤ˨㖍㛔⣑⎘⬿䘬Ḽ㗪ℓ㔁䇕婾侫˩炻˪媎奨˫炻炻 ġġġġġġġġ61Įˤ

ήȃ஠ਫᇅ஠ਫ፤Н

⬱喌ὲ晬炷1953炸ˤ˪⣑⎘⿏℟⿅゛婾˫ˤṔ悥烉㱽啷棐ˤ ⬱喌ὲ晬炷1959炸ˤ˪⣑⎘⿅゛⎚˫ˤṔ悥烉㱽啷棐ˤ Ĳıĵġġ⎴ᶲ㚠炻枩 ˤ Ỹ喌⒚劙炷1961炸ˤ˪⣑⎘⣏ⷓ̯䞼䨞烉㘢柿̯叿ἄ̬斄͌̚➢䢶䘬䟷䨞˫ˤ ĲıĶġġ㖍㭼⭋㬋侭˪Ⓒẋ⣑⎘⬠䞼䨞烉㸃䃞̯㔁⬠̬斄͌̚侫⮇˫炻㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿炻 ġġġġġġ炻枩 154ˤ ġġġġġġġġṔ悥烉䘦厗剹ˤ 38 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 39

䌱❶⹟⚃恶炷1961炸ˤ˪⽫㈲㋱̯⯽攳˫ˤ㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿ˤ ⏛㰅懆炷2002炸ˤ˪㱽厗䌬佑䘬⒚⬠冯䵙柀˫ˤ⎘⊿烉㔯㳍↢䇰䣦ˤ ⬱喌ὲ晬炷1968炸ˤ˪⣑⎘⬠烉㟡㛔⿅゛̩̞̯⯽攳˫ˤṔ悥烉⸛㦪⮢㚠⸿ˤ ⣏慶匋ṢˣẲ喌⃱⮧炷2004炸ˤ˪⣑⎘ℕ⥁㱽攨̯䞼䨞˫ˤ㜙Ṕ烉Ⱉ╄㇧ ⛪㛔⸠䓟䶐炷炸ˤ˪㱽䴻̯ᷕ⚳䘬⯽攳˫炻˪㱽厗䴻˫䞼䨞 IVˤṔ悥烉ġġ ġġġġġġġġἃ㚠㜿ˤ ġġġġġġġġ⸛㦪⮢㚠⸿ˤ ⣂䓘⍂昮炷2005炸ˤ˪㐑姞㬊头嫃徘烉㬊奨㖶朄ĩ1Ī˫ˤ㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿ˤ 㕘䓘晭䪈炷炸ˤ˪⣑⎘⒚⬠ℍ攨˫ˤ㜙Ṕ烉䫔ᶱ㔯㖶䣦ˤ ᷡ㱣㗕佑ˤ˨ἃ⿏̩ἃ䧖˩炻庱㕤⊅⏪ᾉ朄䶐˪㱽厗䴻̯⿅゛̩⯽攳˫炻䓘㛹剛㚿ˣ㠭⍇䋃炷炸ˤ˪䳽⮵̯䛇䎮烉⣑⎘˫炻ἃ㔁̯⿅゛ 5ˤ㜙 Ṕ烉 ġġġġġġ˪㱽厗䴻˫䞼䨞 XIIIˤ ġġġġġġġġ奺ⶅ㚠⸿ˤ 剭察⭂⼎ˤ˨㱽厗䴻̯➢㛔㥳忈烉͜Ϋ΁⇅㛇⣏ἃ㔁̨̯ᷕ˩炻庱㕤⊅⏪ 斄⎋䛇⣏炷炸ˤ˪⣑⎘⮷㬊奨̯䞼䨞˫ˤ㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿ˤ ġġġġġġġġ朄䶐˪㱽厗䴻̯⿅゛̩⯽攳˫炻˪㱽厗䴻˫䞼䨞 XIIIˤ 䧣匟㖍⭋炷炸ˤ˪㱽厗䴻ᶨḀ⿅゛̯䞼䨞˫ˤ㜙Ṕ烉Ⱉ╄㇧ἃ㚠㜿ˤ 喌ḽ㔁℔ˤ˨⣑⎘㘢柿㱽厗䴻̯妋慳烉⤪Ἦ啷ἃ⿏⿅゛̯夾溆̌͊˩炻庱 ⬱喌ὲ晬炷炸ˤ˪⣑⎘⬠婾普烉㬊奨̩㶐⛇˫ˤṔ悥烉⸛㦪⮢㚠⸿ˤ ġġġġġġġġ㕤⊅⏪朄䶐˪㱽厗䴻̯⿅゛̩⯽攳˫炻˪㱽厗䴻˫䞼䨞 XIIIˤ 㖍㭼⭋㬋炷炸ˤ˪Ⓒẋ⣑⎘⬠䞼䨞烉㸃䃞̯㔁⬠̬斄͌̚侫⮇˫ˤ㜙 L. Hurvitz(1962). Chih-I, An Introduction to the Life and Ideas of a Chinese ġġġġġġġġṔ烉Ⱉ╄㇧ἃ㚠㜿ˤ Buddhist Monk. Bruxelles: Juillet. 斄⎋䛇⣏䶐炷炸ˤ˪⣑⎘㔁⬠̯䞼䨞˫ˤ㜙Ṕ烉⣏㜙↢䇰䣦ˤ P. Tillich (1964) . Christianity and the Encounter of the World Religions. New ỸỸ㛐ㅚ⽟炷炸ˤ˪⣑⎘㔁⬠˫ˤṔ悥烉䘦厗剹ˤ York : Columbia University Press. Ỹ喌⒚劙炷1981炸ˤ˪临⣑⎘⣏ⷓ̯䞼䨞烉⣑⎘㘢柿͓͂̑͌媠⓷柴˫ˤ Berkeley(1989). Foundations of T’ien-t’ai Philosophy: The Flowering of the ġġġġġġġġṔ悥烉䘦厗剹ˤ Two Truths Theory in Chinese Buddhism. California: Asian Humanities 㕘䓘晭䪈炷1981炸ˤ˪⣑⎘⮎䚠婾̯䞼䨞˫ˤṔ悥烉⸛㦪⮢㚠⸿ˤ Press. 䓘㛹剛㚿ˣ㕘䓘晭䪈 ĩ1982Īˤ˪㘢柿˫ˤ㜙Ṕ烉⣏啷↢䇰䣦ˤ N. Donner and D. B. Stevenson(1993). The Great Calming and Contemplation 㰈䓘欗⍪炷1986炸ˤ˪㐑姞㬊奨䞼䨞⸷婒˫ˤ㜙Ṕ烉⣏㜙↢䇰䣦ˤ . Ho nolulu: University of Hawaii Press . 㱛㛹⬅䄏炷1991炸ˤ˪⣑⎘⬠彆℠˫ˤ㜙Ṕ烉⚥㚠↲埴㚫ˤ Ng Yu-kwan(1993). T’ien-t’ai Buddhism and Early MƗdhyamika. Honolulu: ⏛㰅懆炷1992炸ˤ˪ἃ㔁⿅゛⣏录℠˫ˤ⎘⊿烉⎘䀋⓮⊁⌘㚠棐ˤ University of Hawaii Press.ġᷕ嬗㛔烉⏛㰅懆叿炻昛㢖䓘嬗炷2010炸ˤ˪ᷕ ⣏匋慶Ṣ炷1994炸ˤ˪⣑⎘㬊奨ㆸ䩳⎚̯䞼䨞˫ˤṔ悥烉㱽啷棐ˤ ġġġġġġġ忻ἃ⿏娖慳⬠烉⣑⎘冯ᷕ奨˫ˤ⎘⊿烉⎘䀋⬠䓇㚠⯨ˤ 㬎奢崭炷1988炸ˤ˪⣑⎘㔁⬠̯䞼䨞烉⣏Ḁ崟ᾉ婾̩̯Ṍ㴱˫ˤṔ悥烉㱽 %=LSRU\Q (YLODQGRUDVWKH*RRG2PQLFHQWULVP,QWHUVXEMHFWLYLW\ ġġġġġġġġ啷棐ˤ and Value Paradox in Tiantai Buddhist Thought. Cambridge and London: ⏛㰅懆炷1999炸ˤ˪漵㧡ᷕ婾䘬⒚⬠妋嬨˫ˤ⎘⊿烉⎘䀋⓮⊁⌘㚠棐ˤ Hharvard University Asia Center. ᷕ嬗㛔烉ả⌂⃳炻⏛⾈῱嬗ˣ␐⺢∃ ⮷㜦岊⢥炷2001炸ˤ˪⣑⎘⿅゛ℍ攨˫ˤ㴎␴烉㪣㚠㇧ˤ ġġġġġġġġ㟉炷2006炸ˤ˪┬冯ら烉⣑⎘ἃ㔁⿅゛ᷕ䘬念ᷕ㔜橼婾炻ṌḺᷣ橼 ⊅⏪ᾉ朄䶐炷2001炸ˤ˪㱽厗䴻̯⿅゛̩⯽攳˫炻˪㱽厗䴻˫䞼䨞 XIIIˤ ġġġġġġġġ⿏冯₡ῤ⎲娕˫ˤᶲ㴟烉ᶲ㴟⎌䯵↢䇰䣦ˤ ġġġġġġġġṔ悥烉⸛㦪⮢㚠⸿ˤ 40 《華梵人文學報》天台學專刊天台學的核心觀念與實踐：對海外的天台學研究的反思 41

B. Ziporyn(2004). Being and Amibiguity: Philosophical Experiments with The Central Idea and Practice of Tiantai Tiantai Buddhism. Chicago and La Salle, Illinois: Open Court. 0ǌODPDGK\DPDNDNƗULNƗGH1ƗJƗUMXQDDYHFODSUDVDQQDSDGƗ&RPPHQWDLUHGH Philosophy: A Critical Examination of the &DQGUDNƯUWLHG/RXLVGHOD9DOOpH3RXVVLQ%LEOLRWKHFD%XGGKLFD1R,9 Overseas Studies on Tiantai Buddhist (St. Petersbourg, 1903-13) Thought

NG Yu-Kwan

Abstract

Japanese, American, and European studies on Tiantai Buddhist philosophy mostly pay attention to the conceptual pattern of the “threefold contemplation” and the “threefold truth.” Most of them assume that the crucial Tiantai concept of truth is rooted in this threefold pattern. However, LQWKLVDUWLFOH,ZLOOVWUHVVDQGVKRZWKDWWKLVUDWKHUUHSUHVHQWVWKHVSHFL¿F Tiantai method and way of understanding, thinking, and practice, and that it is the philosophical concept of ultimate truth which shapes and determines VXFKDVSHFL¿FPHWKRGDQGZD\7KHVXSUHPHWUXWKDQGPRVWSLYRWDOLGHD according to the Tiantai texts ascribed to Zhiyi, is the “middle way-Buddha nature,” and all the practices based on the “threefold contemplation” and the “threefold truth” must be understood in this context. Embodying the ultimate sense of truth, the “middle way-Buddha nature” implies permanence and is all-embracing, yet, at the same time, it is dynamic and functional.

Keywords: Zhiyi, middle way-Buddha nature, threefold contemplation, threefold truth, threefold pattern 42 《華梵人文學報》天台學專刊ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 43

ጣᙾӪȷܛኌࡧȮ፞ݳณ፥ή࢐ݳߟȯȶЦᢏ

فः

慳⿏⺋佛教弘誓學院院長／玄奘大學宗教學系助理教授 ᄢौȈ ㄏ⿅䥒ⷓ⽆ˬ㱽攨䃉婵˭䘬奺⹎炻斉䣢䥒⭂ʇʇ䥒㲊伭囄⛐ᾖ埴 ᷕ䘬慵天⿏ˤṾ⻟婧烉䁢Ḯ⇑䙲䛦䓇炻厑啑埴Ṣㅱ⊌ᾖ䥒⭂炻ẍ㬌䁢攳䘤媠旨伭⯤ˣ䃉慷ᶱ㗏冯㶙⺋㘢奢䘬㚱≃⚈ὅˤ 㛔㔯↮㜸ㄏ⿅㇨婒䘬ˬ䥒㲊伭囄廱⎹˭炻⛐⮎晃㕡㱽䘬㑵ἄᶲ炻 ẍ⍲㬊奨ᾖ埴⬠䎮ᶲ䘬ℏ⭡⍲℞䈡刚ˤ⛐婾徘ᶲ炻⽆ˬ⬠䵙冯㱽攨ᷳ ↮⇍˭炻ˬ傥≃冯ⶍ℟ᷳ↮⇍˭炻ˬ㬊奨㇨䶋廱⎹ᷳ㑵ἄ˭炻ẍ⍲ˬẍ ᶨ攨ℍ䃉慷攨ᷳシ佑˭䫱⚃ᾳ朊⎹炻妶婾℞ᷕ䘬シ㵝冯䈡刚ˤ ⽆㬊奨㇨䶋䘬怠⍾侴妨炻崟⃰⎗⯙ᶨ⶙ᷳ⿏⎹炻怠㑯怑⎰䘬㇨䶋 ʇʇ㱽攨炻䫱⇘⭂≃ㆸ⯙ᷳ㗪炻䁢Ḯ埴厑啑忻炻⺋⹎䛦䓇炻⯙枰䶜佺㬊奨㇨䶋䘬嬲㎃冯廱⎹炻ẍ≑ㆸ䃉慷⇑䓇ᶱ㗏㱽攨䘬ᾖ佺冯⬴ㆸˤ⽆⽫嬀䘬ℏ⭡Ἦ婒炻䶋⠫侴廱⎹炻㬋㗗娵䞍≇傥䘬堐䎦烊⽆⣏Ḁ⇑䓇䘬⽫橻ẍ奨炻㚜㗗ˬˬ㱽攨䃉慷娻栀⬠˭䘬℟橼⮎嶸ˤ ㄏ⿅ẍ冒⶙䘬ᾖ埴橼槿炻㍸↢Ḯˬẍᶨ攨ℍ䃉慷攨˭䘬㬊奨ᾖ埴䎮婾炻嬻ᾖ埴侭ὅ䄏㖊ㆸ䘬⭂≃侴廱⎹炻ẍ㕩忂ˣ攳䘤℞⬫㱽攨炻᷎ ẍˬ㱽厗ᶱ㗏˭Ἦ屓忂ˬ⚻㺧ἃḀ˭䘬ᾖ埴䎮゛炻䁢⼴Ἦ㘢柿䘬⣑⎘ ⚻㔁㬊奨炻⤈⭂Ḯ慵天䘬䎮婾➢䢶ˤ

ᜰᗤຠȈ ġġġġġġġġㄏ⿅䥒ⷓˣ䃉婵ˣ媠㱽䃉婵ᶱ㗏㱽攨ˣ䥒⭂ˣ䥒㲊伭囄ˣ⚃⾝嗽ˣ ġġġġġġġ旨伭⯤ˣ廱⎹⽫ˣ 㓞䧧烉2012.10.09ġġġ㍍⍿↲䘣烉ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 44 《華梵人文學報》天台學專刊 45

䛦䓇䘬ˬ䃉婵埴˭炻ḇᶵ㗗⇅㛇⣏Ḁἃ㱽ᷕˬ晐枮㱽⿏炻䃉忽䃉婵˭炻䳸 ൧ȃࠊّ ⎰ヰず⽫冯䨢⿏ㄏ䘬厑啑埴ˤㄏ⿅䥒ⷓ㇨婒ˬ媠㱽䃉婵ᶱ㗏㱽攨˭䘬䈡刚炻ㄏ⿅䥒ⷓ炷515 焍炸䁢⋿⊿㛅㗪ẋ䘬檀₏炻⛐㔁䎮⿅゛䘬攳∝冯㗗⛐㕤ˬ┬ⶏ屓㓅媠⣂㱽攨˭炻Ṿẍˬ䥒㲊伭囄˭䁢ᾖ埴ᷳ慵天⚈ὅ炻᷎ 㬊奨⮎ᾖ䘬橼嫱ᶲ炻䘮㚱㶙⇣䘬橼㚫冯ぇℍˤ⚈㘂⸜⯭㷾⋿堉Ⱉ炷⋿ⵥ炸炻 ẍˬ⚃⾝嗽˭㓅⮶㇨㚱㱽攨炻ὅ㕤媠⣂㱽攨ᷳ攻䘬䃉㇨昼䣁炻㓭⎵䁢ˬ媠 ᶾ䧙⋿ⵥ⮲侭ㆾ⿅䥒ⷓ炻䁢⣑⎘⬿䫔Ḵẋ䣾ⷓˤ⣑⎘㔁䎮ᷳᶱ奨ᶱ㘢冯㱽㱽䃉婵ᶱ㗏㱽攨˭ˤĵ 忁㗗慵夾䥒⭂ʇʇ䥒㲊伭囄㇨攳䘤↢Ἦ䘬㬊奨≃忻炻厗⚻㔁⿅゛炻⣂䁢⿅䥒ⷓ┇℞䪗ῒ炻侴⼴䓙℞⻇⫸㘢柿川两⃱⣏ˤ 侴傥┬ⶏ廱嬲ᶵ⎴㇨䶋冯媠⣂㱽攨炻ẍ⬴ㆸ⣏Ḁ⇑䓇栀埴䘬㬲⊅ᾖ埴⿅ ⣑⎘⬿ᷳ⚻㔁⿅゛炻⎹ẍ䎮婾⚻圵炻䥒⠫檀⥁叿䧙炻℞ᷕᷳ⿅゛婾徘゛ˤ 冯㔁㱽㕥姕炻⣂䩳嵛㕤㬊奨ᾖ埴ᷳ㇨⼿ˤ忁䧖⤈➢㕤⮎ᾖ橼嫱䘬⬠⿅冯㔁ㄏ⿅䥒ⷓ㍸↢ˬ㱽攨䃉婵˭䘬奨溆炻ẍ䥒㲊伭囄䁢䓇䘤ᶨ↯㘢奢⊅㱽婒炻⣒嘃⣏ⷓ䧙ᷳ䁢ˬ⽆䥒↢㔁˭䘬⬿攨䱦䤆 Ĳˤ㓭䞼䨞⣑⎘⬠炻ᶵ傥⾥䘬㟡㸸炻᷎㊯↢ẍᶨ㱽攨侴傥忂忼䃉慷㱽攨䘬⥁佑炻⤪ḹ烉ˬ䥒㲊伭囄㚱䔍℞㬊奨⮎ᾖ䘬䎮婾冯䈡刚烊⯌℞㗗⣑⎘⬿㇨慵夾侴㚱ˬ⣏Ḁ枻奢炻䃉ⷓ 䃉慷⎵⫿炻Ƀ䩳⣏娻栀炻⹎ᶨ↯䛦䓇炻㗗ᷫ⎵䁢䥒㲊伭囄ˤɃ䥒⭂廱⎵⚃ 冒ぇ炻䕦ㆸἃ忻˭䈡刚䘬ˬᶨ↯ᶾ攻暋ᾉ㱽攨˭ĳ炻㚜㗗ㄏ⿅䥒ⷓᶨ䓇埴⻀炻Ƀ廱⎵⚃䃉慷⽫炻Ƀ廱⎵Ƀˤ˭Ķ ⽆䥒⭂ʇʇ䥒㲊伭囄侴傥廱⎹媠⣂ 忻䘬寸䡑ㆸ㝄冯⿅゛䳸㘞ˤĴ 㱽攨炻忚侴傥⚻㺧䃉慷厑㍸栀埴炻㬌ᶨ㕡㱽栗䣢Ḯ⣑冢⚻㔁ᾖ埴㱽攨䘬┬ ㄏ⿅冱㎂䘬ˬ⣏Ḁ枻奢㱽攨˭炻㗗⇑㟡厑啑㇨ᾖ炻朆倚倆ˣ䶋奢埴Ṣ ⶏ冯⚻㺧ˤ 冯憵㟡厑啑㇨傥ẩ⍲烊㇨ᾖᷳˬ㱽厗ᶱ㗏˭炻㚜㚱傥ẍᶨᶱ㗏攨侴ℍ䃉慷㚱斄㕤ㄏ⿅䥒ⷓ䘬㬊奨⿅゛炻冒ẍˬ⣏Ḁ枻奢˭䘬ˬ㱽厗ᶱ㗏˭䁢 ᶱ㗏攨䘬⤏⥁冯㬲⊅ˤㄏ⿅⽆㬊奨ᾖ埴䘬㈨ⶏ忳䓐炻斉徘ˬ㱽攨䃉婵˭䘬㚨慵天炻㕤㬌䫮侭⎎㚱⮰㔯ṳ䳡炻ķ 㛔㔯⇯㒔⽆㬊奨ᾖ埴䎮婾䘬奺⹎炻冯 ⍇⇯炻⮵冱㫉䫔冯ᶵ㫉䫔炷ḇ⯙㗗㻠ᾖ冯枻奢炸Ḵ攨炻⛐䥒ᾖ㇨䶋冯嫱慷 ⮎晃㑵ἄ䘬⎗埴㕡㱽炻憅⮵ˬ䥒ᾖ㇨䶋廱⎹˭炻↮㜸⤪ᶳ⓷柴烉 ᶲ䘬Ḻ廱冯⌘嫱㕡㱽炻ẍ↠栗ˬ㱽厗ᶱ㗏˭枻奢㱽攨䘬⚻㺧冯圵屓ˤ㇨婒 ᶨˣ⤪ỽ德忶䥒㲊伭囄䘬徸ᶨ廱⎹炻ẍ⚻㺧媠⣂䥒⭂㘢ㄏ㱽攨烎 ℏ⭡炻⇯℟庱㕤˪媠㱽䃉婵ᶱ㗏㱽攨˫ᶨ㚠ˤ Ḵˣ徸ᶨ㱽攨䘬廱⎹炻⛐℟橼㈨ⶏ䘬㑵ἄᶲ㗗⤪ỽ⎗傥烎 ⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ炻ㄏ⿅晾ẍˬ䃉婵˭䩳⎵炻Ἦ婒㖶䛦⣂㱽 ϲৡᇅ੬Քޠ攨ᷳ攻䘬┬ⶏ廱⎹冯忳䓐炻Ữ㗗忂䭯埴㔯⇯ᶵ㚦㍸⍲ˬ䃉婵˭Ḵ⫿ˤ⍇Ἦ炻 ະȃȮ፞ݳณ፥ή࢐ݳߟȯ ℞ᷕˬ䃉婵˭䘬シ佑炻㖊㚱⇍㕤˪旧⏓䴻˫ᷕˬᶵ冯ᶾ攻婵˭ˣヰず嬟⾝ ⛐ㄏ⿅䥒ⷓ䘬叿ἄᷕ炻˪㱽厗⬱㦪埴佑˫㗗斉慳ˬ㱽厗ᶱ㗏˭埴攨䘬 Ĳġġġ⣒嘃烉˪ἃ㱽䷥⬠˫炻˪⣒嘃⣏ⷓℐ㚠˫䫔ᶨ䭯炻枩ᶫℕ˕ˤˢ ĳˢġㄏ⿅㚦ḹ烉ˬ˪㱽厗䴻˫侭炻⣏Ḁ枻奢炻䃉ⷓ冒ぇ炻䕦ㆸἃ忻炻ᶨ↯ᶾ攻暋ᾉ㱽攨ˤ˭ ġġġ炷ㄏ⿅烉˪㱽厗⬱㦪埴佑˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶳˤ炸 ĵġġġ㚱斄㕤ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕˬ䃉婵˭䘬シ佑炻婳⍫侫慳㗕ㄏ烉˨䃉婵ˣ䃉 Ĵˢġデ嫅ℑỵ晙⎵⮑㞍Ṣ䘬⮞屜シ夳炻⡆≈ḮḮ屯⍫侫䘬䞼䨞ㆸ㝄冯旬姣屯㕁炻旸㕤䭯 ġġġġ婵埴ˣ䃉婵ᶱ㗏冯ˬ媠㱽䃉婵ᶱ㗏㱽攨˭ʇʇℤ婾˨媠㱽䃉婵ᶱ㗏㱽攨˩ᷕᷳˬ䃉 ġġġġⷭ炻㚱斄㕤ㄏ⿅䥒ⷓ㤝℟圵屓䈡刚䘬䥒⬠⿅゛炻⮯⎎㔯妶婾ˤ㛔㔯⇯⮰ẍ德忶䥒⭂ ġġġġ婵˭シ㵝˩炻˪䌬⤀ἃ⬠䞼䨞˫䫔⋩ℕ㛇炻2011 ⸜ 9 㚰↢䇰炻枩 3Į22ˤˢ ġġġġ≃侴ˬẍᶨ攨ℍ䃉慷攨˭䘬ᾖ埴㕡㱽炻 ℟橼㑵ἄ㕡㱽䘬↮㜸ˤ㚱斄㕤ㄏ⿅䥒ⷓᶨ Ķˢġ⤪ḹ烉ˬ⤪㗗䃉慷≇⽟炻ᶨ↯䘮⽆䥒䓇ˤ˭炷ㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫ ġġġġ䓇䘬ᾖ埴䴻㬟冯嫱慷炻ẍ⍲㇨㍸Έ䘬ˬ⣏Ḁ枻奢˭䘬ˬ㱽厗ᶱ㗏˭㱽攨䘬シ佑冯䈡 ġġġġℲ 46炻枩 630 ᶳĮ632 ᷕˤ炸 ġġġġ刚炻⎗⍫夳慳⿏⺋烉˨ㄏ⿅ˬ㱽厗ᶱ㗏˭⣏Ḁ枻奢㱽攨㍊䨞˩炻˪䌬⤀ἃ⬠䞼䨞˫ ķˢ慳⿏⺋烉˨ㄏ⿅ˬ㱽厗ᶱ㗏˭ᷳˬ⣏Ḁ枻奢㱽攨˭䞼䨞˩炻˪䌬⤀ἃ⬠䞼䨞˫⋩ℕ㛇炻 ġġġġ䫔⋩ℕ㛇炻2011 ⸜ 9 㚰↢䇰炻枩 23Į56ˤ ġġġġ2011 ⸜ 9 㚰ˤ枩 23Į56ˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 46 《華梵人文學報》天台學專刊 47

ᾖ埴㕡㱽冯㬲⊅ᷳ嗽ˤ侴˪媠㱽䃉婵ᶱ㗏㱽攨˫⇯㗗⽆䥒㲊伭囄䘬奺⹎炻倚倆㇨⬠䘬ᶱ⋩ᶫ忻⑩炻堐㖶忁ṃḇ㗗厑啑㇨ㅱᾖ⬠䘬忻⑩炻㓭䞍ㄏ⿅᷎ 婒㖶㬌ᶨ㱽厗枻奢㱽攨炻⎗ẍ啱䓙ᾖ佺䥒⭂㇨⼿≃忻炻⽆ᶨ㱽攨ʇʇ㱽厗 ᶵ㚦夾倚倆妋僓忻⑩䁢⮷䁢旳侴⺊ᷳᶵ⬠ˤ ᶱ㗏炻侴忂忼䃉慷ᶱ㗏㱽攨炻忁㬋㗗⚻㔁ᾖ埴䘬䈡⊅ˤ ⽆ẍᶲ⺽㔯⎗䞍炻⛐㛔㚠ᷕ炻ㄏ⿅㇨徘⣏Ḁ埴攨㇨ㅱᾖ⬠䘬忻⑩枭 ẍᶳ炻⃰婒㖶˪媠㱽䃉婵ᶱ㗏㱽攨˫䘬ᾖ埴ℏ⭡冯䈡刚炻ẍἄ䁢⼴䚖炻两㈧Ḯ⇅㛇⣏ḀˬᶱḀℙ屓˭䘬ᾖ埴⿅゛炻⮯妋僓忻䘬ᾖ⬠枭䚖炻↿ 临妶婾䘬➢䢶ˤ ℍ厑啑忻㇨ㅱᾖ⬠䘬㱽攨ℏ⭡ˤ

ٸΚȃోᇑήॹЦᢏ՘ݳ Ρȃ஽።ᕬݱᛴᇚ࣐࿳՘ӱ ㄏ⿅⛐㛔㚠ᷕ炻↿冱Ḯ姙⣂ᶱḀ㬊奨埴㱽炻᷎㊯↢烉忁ṃ㱽攨悥㗗埴㚱斄㕤㬊奨ᾖ埴炻ㄏ⿅䈡⇍⻟婧ˬ䥒⭂˭䘬慵天⿏炻ẍ㬌䁢攳䘤㟡㛔侭㇨ㅱᾖ⬠䘬ℏ⭡ˤ椾⃰炻㇨ㅱᾖ⬠䘬㱽攨炻㗗ẍ䘤⣏厑㍸⽫炻⇑䙲䛦䓇忻㘢ˣ㬲⊅䤆忂炻ẍ⍲ᶨ↯ἃ㝄≇⽟䘬➢䢶ˤ⛐˪媠㱽䃉婵ᶱ㗏˫ᶨ㚠ᷕ炻䘬⣏Ḁ㱽攨䁢ᷣ烊ᷣ天䘬枭䚖⇯⽆厑啑䘬ℕ㲊伭囄埴炻ᶨ䚜⇘䃉慷ᶱ㗏ˣ ㄏ⿅⽆⸦ᾳ奺⹎炻婾嫱䥒⭂䁢ᶨ↯埴㱽䘬➢䢶炻᷎憅⮵ẍˬ凔劍ʇʇ㘢ㄏ˭ 媠⣂旨伭⯤攨炻䘮㇨ㅱ⬠ˤ⤪ḹ烉䁢ℕ⹎ᷳ椾䘬⁛䴙婒㱽炻㍸↢Ṿ䈡⇍⻟婧䥒⭂慵天⿏䘬⍇䓙ˤ⤪ḹ烉

΋Ј΋ඵችǴటࣁ௲ϯ౲ғࡺǴ࿤ՉӜӷ ӵࢂคໆՕ݀фቺǴ΋ϪࣣவᕝғǶ΋ਔᇥݤࡋ౲ғǴࣣࢂᕝݢᛥيவ߃วЈԿԋՕၰǴ΋ :ԋǶ܌Ǵள΋ϪՕݤፏΟࢁ ᇋфቺۓǴ༇ᕝיৡձǶϻటᏢ΋ϪՕݤǴӃ࡭ృ ߐǶԭΖΟࢁǴϖԭߒᛥѭǴϷፏှಥǴεཁεൿǴ΋ϪᅿඵǴϖ ౳ǵϤઓ೯ǵΟܴǵΖှಥǵΜΚѤคࣙǴΜΖόӅݤǴΟΜΒ࣬ǵ ˬ䥒⭂˭㗗ἃ㔁䘬䶜⽫⮰㲐ᷳ⬠炻ˬ㲊伭囄˭炻シ嬗䁢䳪㤝ˣ⚻㺧炻 ΖΜᅿӳǴϤݢᛥᇋǴΟΜΎࠔǴѤѶεᇣᜫǴѤคໆЈǴӵཀઓ 㚱⇘忼⼤Ⱡ佑烊䥒⭂朄⽫ᷳ㱽ᷳ㇨ẍ䧙䁢ˬ㲊伭囄˭侭炻ᷫ㊯℞ˬ傥䨞䪇 ೯ǴѤឪݤǶ8 ᶨ↯冒⇑冯⊾Ṿᷳḳ炻傥⚻㺧䃉ᶲἃ㝄˭炻侴䁢⣏Ḁᾖ埴ᷳᷣ天忻⑩冯ㆸ ἃ屯䲏ˤ⤪ḹ烉㔯ᷕ婒㖶烉䁢㔁⊾䛦䓇㇨ㅱᾖ⬠䘬䃉慷㱽攨炻℞ᷕ冒㚱叔⋫䧖埴㱽䘬⎵佑 Јள᛾ǴيǴۓՕၰǴঅᏢࣗు༾֮ᕝ؃ⶖ⇍炻㇨ẍ炻⛐♜㊩㶐ㆺˣ⊌ᾖ䥒⭂䘬➢䢶ᶲ炻ㅱℵᾖ佺ᶨ↯ㆸἃ⚈埴䘬 ᕝݢᛥᇋԖคໆӜӷǴࣁ 媠⣂ᶱ㗏埴㱽ˤ℞ᷕ炻㚱ẍ⇑䙲䛦䓇䁢ᷣ䘬ᶨ䘦暞ℓ䧖ᶱ㗏埴㱽炻㚱傥䷥ ᘐፏྠඊǴள΋Ϫઓ೯ǴҥεᇣᜫǴࡋ΋Ϫ౲ғǴࢂΏӜࣁᕝݢᛥ ㊩ˣ忂忼ḳ埴䘬Ḽ䘦旨伭⯤攨炻ẍ⍲䧖䧖妋僓䄑゙䘬㱽攨ˤẍᶲ㇨婒ˬ㱽 ᇋǶ21 攨˭炻⣂⻟婧⡆⻟⾝≃冯⭂≃ʇʇ旨伭⯤ˣᶱ㗏炻ὅ㬌忚嫱ㆸἃᷳᶨ↯䧖㘢 Ĺˤ㍍叿⇯↿冱俾ỵ㇨嫱ᷳ䤆忂ˣ䚠⤥䫱ˤῤ⼿䔁シ䘬㗗炻⛐㬌↿ℍḮ 椾⃰炻ㄏ⿅ẍἃ旨㫚⹎䛦䓇ᷳ⇵炻䘮⃰ℍ䥒⭂ẍ奨䛦䓇㟡㨇侴婒㱽Ἦ

ĸˢġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶳˤ炸 Ĺˢᶨ↯䧖㘢ᷫἃ㇨ᾖ⼿䘬㘢嫱㝄ỵ炻⤪ḹ烉ˬἃ㇨⼿㘢ㄏ㗗⮎㲊伭囄炻⚈㗗㲊伭囄㓭炻 ġġġġġ沑㐑伭Ṩ嬗烉˪⣏㘢⹎婾˫⌟⋩ℓ炻˪⣏㬋啷˫Ⅎ 25炻枩 190 ᶲˤ炸 ġġġġ厑啑㇨埴Ṏ⎵㲊伭囄炻⚈ᷕ婒㝄㓭ˤ㗗凔劍㲊伭囄炻⛐ἃ⽫ᷕ嬲⎵䁢ᶨ↯䧖㘢ˤ厑 ĺˢġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶳˤ ġġġġ啑埴㘢ㄏ炻㯪⹎⼤Ⱡ炻㓭⎵㲊伭囄烊ἃ⶚⹎⼤Ⱡ炻㓭⎵ᶨ↯䧖㘢˭炷漵㧡厑啑忈炻 Ĳıˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 630 ᷕˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 48 《華梵人文學報》天台學專刊 49

⻟婧ᾖ⬠䥒⭂䘬慵天⿏ˤ⤪ḹ烉 ᷎ẍ㬌婒㖶烉⽭枰ὅ䥒㲊伭囄ἄ䁢忚ᾖ⍲℟嵛ᶨ↯㱽攨䘬㟡➢ˤᶳ⌟⇯㔀徘ˬ⚃⾝嗽奨˭ˤ ǴаΜΚၰᅿඵǴ ˬ⚃⾝嗽˭䘬ᾖ⬠㫉䫔炻椾⃰㗗幓⾝嗽奨ˤㄏ⿅㊯↢烉㫚奨幓ᶵ㶐炻ۓΟШΜБคໆፏՕǴऩటᇥݤࡋ౲ғਔǴӃΕᕝ ǺȨऩό֤ᕝǴѳӦᜬቜǶऩట ⇯⃰ẍ㊩〗⾝冯奨刚㱽⚃⣏䁢ᷣ炻ẍ㬌侴ㆸ⯙ᶵ㶐奨㱽ˤ㬌䥒㲊伭囄ᷳ幓قৡձǴǾǾࢂࡺՕ܄ᢀჸ౲ғਥ Ƕȩ22 ⾝ᶵ㶐奨㱽炻ˬ傥㕟Ḽ㫚ᶨ↯䄑゙炻傥昌Ḽ味炻傥㕟⋩丷ˤ˭Ĳĵ 忁㗗ẍ⭂ܘ୏ǴฅࡕඵۓᘐྠඊǴӃа ≃㶐昌䄑゙䘬≇傥ˤ⎎⢾炻ẍˬ幓⾝嗽⣑䛤≃㓭炻ỷ㕤⇅䥒ᷕ炻傥夳⤪㗗 рШΟ४ ⭧␥䤆忂ˤ˭ĲĶ 忁㗗ẍ䥒⭂⼿⣑䛤ˣ⭧␥䫱䤆忂≃䘬≇⽟ˤޕШ໔ғྐݤ࣬ǴҭޕǴૈۓவ߃วЈԿՕ݀ǴǾǾऩӧ ЈᕝඵǴค٣όᒤǶȩ23 䫔Ḵ㗗ˬ⍿⾝嗽奨˭ˤˬ⍿˭㗗ℕ㟡妠⮵ℕ⠝㇨䓇崟䘬奢䞍ˣデ⍿炻ڋဃၰǶ ↮㚱劎⍿ˣ㦪⍿冯ᶵ劎ᶵ㦪䘬㌐⍿ˤㄏ⿅婒㖶烉ẍ䥒㲊伭囄ˬ奨⍿⾝嗽炻䃉婾天ᾖ⼿ᶾ攻䓇㹭㱽䚠炻怬㗗↢ᶾᶱḀ俾忻炻⛯枰ẍ䥒⭂䁢➢䢶ˤ 䃉䓇䃉㹭炻䃉ᶨ↯⍿炻⌛㗗㴭㥫ˤɃɃ⤪㗗奨㗪炻⇅⬠傥㕟ᶨ↯䄑゙ˤ 㕟䄑゙⚢䃞天㚱䥒⭂≃炻忋婒㱽⹎䛦䓇ḇ⽭枰℟⁁䥒⭂≇⣓炻⤥傥ˬ奨⮇ ɃɃ㫚⹎䔄䓇㗪炻奨⍿⾝嗽ˤℍ⇅䥒㗪⶚炻ℍ䫔⚃䥒烊⽆⚃䥒崟炻ỷ䫔Ḵ 䛦䓇㟡⿏ⶖ⇍˭侴⚈㛸㕥㔁ˣ⮵䕯ᶳ喍ˤ 䥒ˤ䓐⤪シ䤆忂炻Ẍ媠䛦䓇炻暊䔄䈚㤕炻⼿Ṣ⣑炻Ẍ℞㬉╄炻侴䁢婒㱽ˤ˭Ĳķ ℵ侭炻⮵㕤ˬḼ⹎⤪䚚炻㘢ㄏ䁢⮶˭䘬⁛䴙婒㱽炻ㄏ⿅栗䃞㚱ᶵ⎴シ忁㗗婒炻ᾖ⍿⾝嗽㇨⼿䘬䥒⭂≃炻傥旵ặ䄑゙炻᷎ᶼ㕤刚䓴⇅ˣḴˣᶱˣ 夳ˤṾ䈡⇍孂㎂䥒㲊伭囄䘬ᾳᷕ⍇⚈㗗烉 ⚃䥒ℍˣỷ冒⛐炻⼿䤆忂≃炻┬ⶏ婒㱽炻㾇⹎䔄䓇忻䛦䓇ˤ 䫔ᶱ㗗ˬ⽫⾝嗽˭ˤㄏ⿅㊯↢烉ˬ⇅⬠䥒㗪炻⿅゛⣂⾝炻奢奨㒨䶋ˤ ፕύᇥǴΟ४΋ϪඵችࣣவᕝғǶǾǾΜБፏՕǴӵటᇥݤ ɃɃ`ἧ埴侭炻㔠晐⽫奨炻Ṏᶵ傥㓅炻⌛ἄ㗗⾝烉ᶱ䓴嘃⤬炻䘮⽫㇨ἄˤۓӵᕝ ⽫ǴǾǾӵٰ΋ϪඵችϷεӀܴǵεઓ೯ΚǴࣣ ⌛奨㗗⽫炻⽆ỽ嗽䓇烎ɃɃ念奨幓ℏ炻㯪⽫ᶵ⼿炻ɃɃ⽑奨⽫⿏炻䃉㚱ۓࡋ౲ғਔǴӃΕᕝ ύளǶȩ24 ⿏炻ɃṎ䃉䚠尴炻䔊䪇䃉⽫炻Ṏ䃉ᶵ夳⽫ˤ⤪㗗奨䪇炻幓⽫䨢⭪炻㫉䫔ℍۓӧᕝ 䥒炻傥崟䤆忂ˤ˭Ĳĸ ⇅⬠侭⽫⿅㔋Ḫ炻⮳Ợ㒨䶋炻䃉㱽㓅⽫炻忁㗪⎗ᾖ佺ㄏ⿅㊯↢炻ᶵ婾㗗ᶱḀ㘢ㄏ炻怬㗗ἃ旨⹎䓇䘬ㄏ≃ˣ㖶≃ˣ忂≃炻悥⽆䥒奨⽫炻奢䞍⽫⾝ᷳ晐䶋䓇㹭炻䃉㚱⮎⿏炻ℏ⢾念㯪炻ᶵ⼿℞䚠烊䓙幓⽫䨢 ⭂侴䓇䘤炻㓭ᾖ埴椾⃰ㅱ慵夾⭂≃䘬➡梲炻ẍ㬌䁢⺽䘤ᶱḀ忻㝄冯ἃ㝄≇ ⭪䚠侴傥㫉䫔ℍ䥒炻嫱媠䤆忂ˤ ⽟䘬㚱≃⚈ὅˤ 䫔⚃㗗ˬ㱽⾝嗽˭ˤㄏ⿅⮵㕤ˬ㱽⾝嗽˭䘬ᾖ⬠炻⽆⸦ᾳ奺Ἦ婒㖶℞ シ㵝ˤ椾⃰婒㖶㬌ˬ㱽˭ᷳ枭䚖炻↮⇍㚱┬ˣᶵ┬ˣ䃉姀䫱ᶱ㱽炻㍍叿⺋ ጣ 㲃⛘抒昛㬌ᶱ㱽䘬⎬栆ℏ⭡ˤ䃞侴䃉婾㚱⣂⮹┬らℏ⭡炻ㄏ⿅䷥䳸烉忁ṃܛ೏࣐ᕬۢ܉ήȃпѳ ˪媠㱽䃉婵ᶱ㗏㱽攨˫ℙ㚱ᶲˣᶳℑ⌟炻ᶲ⌟ẍ孂▮䥒⭂≇⽟䁢ᷣ炻 Ĳĵġġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 633 ᶳˤ ĲĶġġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 634 ᶳˤˢ ĲĲġġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶳˤˢ Ĳķġġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 634 ᶳˤˢ Ĳĳˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 628 ᷕˤ Ĳĸˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 636 ᶳˤ ĲĴˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 629 ᶲˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 50 《華梵人文學報》天台學專刊 51

悥ᶵ⢾᷶㗗ὅℕ㟡ẍ妠⮵ℕ⠝㇨䓇崟ᷳˬ⋩Ḵℍ㱽˭炻ㆾ㗗ℕねℏ㱽ˣℕ ӗᕬݱᛴᇚᙾӪϟݳߟϲৡᇅԪಒܛΚȃ ⠝⢾㱽冯ℏ⢾⎰ᷳℕ嬀䫱栆ˬ⋩ℓ䓴˭㱽ˤ㬌ᷕˬ㒨䶋妰㟉炻⎵ᷳ䁢⽫ˤ˭ĲĹ 侴㇨㚱┬ˣらˣ䃉姀㱽䫱炻䘮䓙⽫⾝妠⠫㇨䓇ˤὅ㬌⊌ᾖ㱽⾝嗽炻䔞⼿ᶨ 䓙㕤ㄏ⿅㇨徘䥒㲊伭囄㇨䶋ˬ廱⎹˭炻℞ᾖ忻⑩栆冯㇨嫱≇⽟㚱⼰⣂ ↯⭂妋僓ᶱ㗏炻⤪シ䤆忂ˤĲĺ ℏ⭡炻⣏䲬⬴㔜⊭㵝Ḯ厑啑埴䘬㇨㚱忻⑩冯⊅⽟炻㓭ẍᶲ⎒傥㐀抬攳柕⸦ ˬ⚃⾝嗽˭㗗˪旧⏓䴻˫ᷕ慵天䘬ᾖ埴㇨䶋炻䁢妋僓忻ᷳ慵天忻⑩炻 ⎍ˤ䃞侴忁㗗˪媠㱽䃉婵ᶱ㗏㱽攨˫ᶨ㚠ᷕ㚨慵天䘬㬊奨㕡㱽冯ᾖ埴⿅゛炻㗗⭂ㄏ忂ᾖ䘬㬊奨㇨䶋炻侴ᶼˬ⇍䚠⾝嗽˭⽭枰⃰奨幓炻℞㫉ὅ⸷奨⍿ˣ ⚈勚↮⇍婒㖶炻ẍ斉徘ㄏ⿅ˬẍᶨ攨廱ℍ䃉慷攨˭䘬ᷣ天シ㵝冯℟橼㕡㱽ˤ ⽫ˣ㱽䫱炻㚱叿ὅ⸷⋯忚䘬忻㫉䫔ˤ侴ㄏ⿅⮵ˬ⚃⾝嗽˭䘬ᾖ⬠炻昌Ḯˬ⇍ ㄏ⿅㊯↢烉天ᾖ⬠䥒⭂ẍ⤈⭂冒ᾖ冯⇑Ṿ䘬➢䢶炻䃞⼴ℵ啱䓙䥒㲊䚠⾝嗽˭炻怬䈡⇍⻟婧ˬ䷥䚠⾝嗽˭炻Ṏ⌛⎗ẍᶵὅ㫉䫔侴ἄ奨炻ảᶨ㇨伭囄䘬≃忻炻ὅ㫉䓇䘤᷎⡆攟⣏Ḁ媠⣂⇑䓇㱽攨ˤ⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ 䶋炻䘮⎗⡆≈䥒⭂≃忻ˤ ᷕ炻ㄏ⿅ẍ䥒㲊伭囄ˬ廱⎹˭℞⬫㱽攨䘬㕡⺷炻婒㖶Ḯ㱽攨Ḻ廱䘬ℏ⭡炻䓙㕤ℏ⭡⺋㲃炻ẍᶳ↮㭝⺽㔯 ĳĲ 婒㖶炻㚨⼴ℵ䷥䳸℞佑ˤ ୥ȃЦᢏܛጣᙾӪϟϲৡ ᡞϲৡڏ /* Κ ( ㄏ⿅⛐㛔㚠ᷕ孂▮䥒⭂≇⽟炻娵䁢恋㗗ᾖ埴厑啑⇑䓇㱽攨䘬ᷣ天≑ ⽆攳⥳ᾖ⬠䥒⭂炻侴⼴ὅ㫉㇨䶋廱⎹䘬ℏ⭡㗗烉 ≃炻᷎ᶼ㊯↢烉䁢Ḯ⇑䙲䛦䓇炻德忶䥒ᾖ㇨䶋䘬ˬ廱⎹˭炻嬻䥒㲊伭囄℟ Јள᛾ǴᘐፏྠඊǴள΋Ϫઓ೯ǶيǴۓՕၰǴঅᏢࣗు༾֮ᕝ؃嵛䃉慷⎵⫿炻⼿䃉慷⊅㝄≇⽟ㆸ⯙ˤ⤪ḹ烉 ࣁ Ǵаၰᅿඵమృݤ౳ǴۓᙯӜѤѶǶటࡋ౲ғࡺǴΕుᕝۓǾǾᕝ ᙯۓᙯӜѤคໆЈǴཁൿኈ౲ғǴǾᅟਔᕝۓᙯӜѤѶǴటࡋ౲ғࡺǶ ᢀჸ౲ғǴǾᅟਔᕝۓᕝݢᛥԖคໆӜӷǴǾǾҥεᇣᜫࡺǴᕝ Ǵаၰᅿඵమృݤ౳Ǵᢀჸ౲ғࢂೀߚೀΜΚඵǴᅟਔᕝ ӜѤឪݤǶۓΕుᕝ ᙯӜѤคໆЈǴཁኈ౲ғǾǾǶ31ۓ 䁢Ḯ⼿嫱㬲⊅ἃ㝄≇⽟炻䁢Ḯ㶐⊾幓⽫炻㕟昌䄑゙炻䁢Ḯ䌚⼿ᶨ↯䤆忂⥁ 䓙㕤ㄏ⿅㇨徘䥒㲊伭囄㇨䶋ˬ廱⎹˭䘬ᾖ忻⑩栆冯㇨嫱≇⽟炻ℏ⭡朆㱽炻䥒⭂⎗ὅᶲ徘ᶵ⎴暨㯪炻侴廱⊾䁢⚃⻀娻栀ˣ⚃䃉慷⽫ˣ⚃㓅㱽䫱炻 ⷠ寸⭴炻⣏䲬⬴㔜⊭㵝Ḯ厑啑忻䘬㇨㚱忻⑩冯⊅⽟炻ẍᶲ⎒㗗䭨抬⮹姙ℏ 忁⊭㊔Ḯ厑啑䘤栀ˣᾖ⭂ˣḳ埴䘬㇨㚱ℏ㵝ˤ ⭡ˤ䓙㕤忁㗗˪媠㱽䃉婵ᶱ㗏㱽攨˫ᶨ㚠ᷕ炻㚨慵天䘬㬊奨ᾖ埴㕡㱽冯⿅ ǴᙯӜઓ೯ݢۓǴǾᅟਔᕝي炻⚈㬌ẍᶳ↮⇍斉徘ㄏ⿅ˬẍᶨ攨廱ℍ䃉慷攨˭ᷳ㬊奨シ㵝冯㑵ἄ㕡㱽ˤ ൺԛǴεཁεൿǴ౜ӵཀઓ೯΋ϪՅ゛ ϷۓǴǾᅟਔᕝۺǴ஍ฅคۓᛥᇋǴҭද౜ΜБ΋ϪՕ٣Ǵதӧᕝ

ĲĹġġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 639 ᶲˤˢ ĳĲġġ㛔㭝句⺽㔯炻䘮↢㕤ㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 630 ᶳĮ Ĳĺġġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 640 ᷕˤˢġ ġġġġġ632 ᶳˤ ĳıġġㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 630 ᶳˤˢ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 52 《華梵人文學報》天台學專刊 53

ઓ೯ݢᛥᇋᙯӜ΋ϪᅿඵǴҭܴՕ౳ǴǾᅟਔᙯӜΜΖόӅݤǴǾ 㘢˭䘬➢䢶ᶲ炻ℵ≈ᶨˬ⤪婒㘢˭炻忁㗗ᶨ䧖䁢⇑㾇䛦䓇侴⯽䎦⽖⥁彗ㇵ炻 ᙯӜΜΚǴǾᙯӜΜဦǴǾᙯӜ૓ऩݢᛥᇋǶǾǾ ⤪㱽侴婒䘬㘢ㄏˤ

ችΟϩǴΖဃၰǴઇѤᜬॹǴᕇѤۓיᕴ࡭௽ߒᛥѭǴޣ㍍叿炻ẍ⣏ヰ⣏ずᷳ⽫埴炻ὅ䥒⭂≃侴晐⽫栗䎦䃉䣁冒⛐ˣᶵ⎗⿅嬘䘬䤆 ൺԛǴՉ ΋Ϫઓ೯ǶǾǾᅟਔᕝݢᛥځ忂≃䓐烊忁㗪䥒⭂⶚廱侴䁢ˬ䤆忂㲊伭囄˭ˤ德忶ᾖ䶜㇨⼿䘬䤆忂≃炻⛐ ੿ᒅǴᅟਔᕝݢᛥᇋᙯӜΟΜΎࠔǴ ἃ㔁ᷕ㬠䲵䁢ℕ䧖炻⌛烉傥奨夳ˣ傥倥倆怈役⼊刚冯枛倚䘬⣑䛤ˣ⣑俛忂炻 ᇋᙯӜᔝݢᛥᇋǴǾᙯӜνݢᛥᇋǴǾᙯӜൢගݢᛥᇋǴǾᙯӜᆒ 䞍㙱忶⍣䓇㤕㝄ⶖ⇍ᷳ⭧␥忂炻傥Ἦ⍣䃉䣁ᷳ䤆嵛忂炻傥䞍ṾṢ⽫⾝ℏ⭡ ຾ᱻᎿओݢᛥᇋǶ ᷳṾ⽫忂炻冯傥㕟䚉䄑゙侴䨞䪇妋僓ᷳ㺷䚉忂烊啱䓙䥒⭂冯䤆忂≃怬傥ㆸ ⯙凔劍㲊伭囄ˤᶵ⎗⿅嬘䘬㗗炻ὅ䥒⭂≃炻怬傥㘖䎦⋩㕡侴嫱⼿ἃ旨䘬ᶨ ㍍叿炻埴侭ὅ䥒⭂≃侴䌚䷥㊩≃炻㗗⌛䴙㓅ˣㅞ㊩䃉慷ἃ㱽侴ᶵ⾀⣙䘬⾝ ↯䧖㘢冯ẍ⍲ἃ㝄㬲⊅≇⽟ˤ ≃ˣㄏ≃ʇʇ㕳旨伭⯤ ĳĴˤ旨伭⯤傥㓅㊩⎬䧖┬㱽炻傥怖昌⎬䧖ら㱽ˤ䓙 ⛐㬌枰䔁シ䘬㗗炻ㄏ⿅㇨婒ᷳˬ䤆忂㲊伭囄˭炻᷎ᶵ夳㕤䴻婾炻䫮侭㕤厑啑ẍ⇑Ṿ䁢ᷣ炻䁢Ḯ㔁⊾ṾṢ炻⽭枰⼿旨伭⯤炻ẍᶵ⾀⣙䃉慷ἃ㱽炻娵䁢炻ㅱ㗗ᾳṢ橼㚫⇘烉ὅ⭂⼿忂ᷳ⼴炻⎗ὅ䤆忂≃炻埴⇑䓇ḳ侴䘣ἃ㝄 ᷎傥⛐⣏䛦ᷕ䃉㇨䓷ㆤ炻冒⛐怑シ⛘⻀⭋ἃ㱽ˤĳĵ ⼤Ⱡ炻㓭婒ˬ䤆忂≃˭Ṏ㗗忂忼ἃ㝄俾ỵ䘬ˬ㲊伭囄˭忻⑩ˤ 㬌ᷕ䘬ˬ䷥㊩㕳旨伭⯤˭炻䓙㕤ˬ炷㕳炸旨伭⯤˭䘬佑嬗炻㛔⌛㗗ˬ䷥ ㊩˭ˤ䃞⇯ㄏ⿅ẍˬ䷥㊩˭冯ˬ㕳旨伭⯤˭忋䧙炻⼊ㆸḮ⎴佑墯娆ˤ䫮侭 ൺԛǴՉޣࣁрШ໔ࡺǴΟࣚΐӦǴӜࣁΖङ௭ǴԛಃᘐྠඊǶట ẍ䁢炻ㆾ⎗⮯㬌冯⼴朊ᷳˬㆺ⭂ㄏᶱ↮炻ℓ俾忻˭忋嬨ȹȹẍ⎍柕ᷳˬ䷥ གྷǴ ㊩˭Ἦ䴙屓ˬ㕳旨伭⯤ˣㆺ⭂ㄏˣℓ俾忻˭䫱ˤシ⌛烉䴙㓅Ḯ㕳旨伭⯤ˣڙǴϷߚԖགྷǴനࡕྐۓޜӦᕝǴϷύ໔ΒᕝǴϷѤᕝѤډࣚ҂ ǾǾᅟਔᕝݢᛥᇋᙯӜΖङ௭ǴǾᙯӜΜ΋ඵǶ ᶱ⡆ᶲ⬠冯ℓ㬋忻≃炻⯙傥䟜昌⤬➟ᶾ攻䁢ⷠ㦪ㆹ㶐䘬⚃䧖栃Ὰ恒夳炻᷎ 傥嫱ℍ劎普㹭忻⚃俾媎䎮ˤ㬌㗪炻䥒㲊伭囄⌛廱ℍᶱ⋩ᶫ忻⑩炻᷎䌚农ᶨ ㍍叿炻ᾖ埴侭䁢↢暊ᶾ攻炻⮵㕤㫚ˣ刚ˣ䃉刚䫱ᶱ䓴炻ẍ⍲㫚䓴ˣ刚䓴⚃ 䥒⣑ˣ䃉刚䓴⚃䨢⣑䫱㳩廱䓇㬣䘬ḅ⛘炻枰ᾖ佺㌐⌣⮵刚冯䃉刚ᷳ屒㫚䘬㗗傥Ḯ䞍㫚䓴ˣ刚䓴㚱ねᷳ䎦⛐⽫ˣ⽫㇨㱽炻⍲䃉㺷⽫ˣ⽫㇨㱽ᷳ㘢ˤẍᶲ倚倆妋僓ᷳ⋩㘢炻ℵ≈ᶲ⤪婒㘢炻ℙ䁢⋩ᶨ㘢ˤ℞㘢㗗ẍ䃉㇨⼿侴䁢㕡ὧ炻傥䞍ᶨ↯㱽⤪ ℓ妋僓炷⌛ℓ側㌐炸炻ẍ㫉䫔㕟昌媠䓴ˣ媠⛘ᷳ庽慵ᶵ䫱䘬䄑゙㤕佺ˤ⛐ 婒ᷳ䚠炻⌛㗗⤪Ἦᶨ↯䚠㘢炻㓭䧙ᷳˤ㚱斄⋩ᶨ㘢ᷳ⣏Ḁᾖ埴䈡佑炻⤪ḹ烉ˬ媠厑

ĳĳ 啑㐑姞啑⬱ỷ凔劍㲊伭囄⣂炻ẍ䃉㇨⼿侴䁢㕡ὧ炻ㅱ⚻㺧⋩ᶨ㘢炻媪劎㘢ˣ普㘢ˣ 䓂㶙䥒⭂≃䘬㟡➢ᶳ炻忚侴ᾖ⼿ˬ⋩ᶨ㘢˭ ˤ忁⋩ᶨ㘢炻㗗⛐妋僓忻ˬ⋩ 㹭㘢ˣ忻㘢ˣ䚉㘢ˣ䃉䓇㘢ˣ㱽㘢ˣ栆㘢ˣᶾ὿㘢ˣṾ⽫㘢ˣ⤪婒㘢炻⤪㗗媠㘢ᶵ ⎗⼿㓭ˤ˭炷䌬⤀嬗烉˪⣏凔劍㲊伭囄䴻˫⌟ᶱ炻˪⣏㬋啷˫Ⅎ 5炻枩 12 ᷕˤ炸 ĳĳġġˬ⋩ᶨ㘢˭炻㗗⯙ᶾ὿㚱㺷冯↢ᶾ䃉㺷ᷳℑ䧖㘢奢䘬䈡⿏冯䧖栆㇨↮䩳䘬⋩ᶨ䧖㘢 ĳĴġġˬ旨伭⯤˭炻䁢㡝婆ˬGKƗUDQƯ˭ᷳ枛嬗ˤ旨伭⯤炷'KƗUD৆Ư炸炻ὅ 'K৚ ⫿㟡侴ㆸ炻ㄏˤ℞ᷕ烉ᶨˣ劎㘢炻Ḵˣ普㘢炻ᶱˣ㹭㘢冯⚃ˣ忻㘢䫱炻㗗⽡䞍ᶾ攻劎㝄冯普⚈ ⍰䧙䁢ˬ㕳旨伭⯤˭炻佑嬗䁢ˬ䷥㊩˭炻㚱㓅㊩ᶵ㔋ᷳシ炻ㅱ䓐㕤ᾖ忻炻⇯堐䣢㚱䘬㳩廱⚈㝄炻冯↢ᶾ妋僓㘢ʇʇ㹭炻冯ᾖ忻ᷳ⚈䘬㘢ㄏˤḼˣ䚉㘢炻䁢倚倆䃉⬠ỵ 傥㊩冯傥怖Ḵ佑炻⌛傥㊩ᶨ↯┬㱽炻怖㬊ᶨ↯ら㱽ᷳシ烊㒂˪⣏㘢⹎婾˫婒炻⇯↮ ᷳ俾侭㇨嫱ᷳ㘢奢炻⌛念䞍劎⶚䚉炻普⶚㕟炻㹭⶚嫱炻忻⶚ᾖ炻侴冯㺷䚉ᷳ㝄㇨ᾙ 㚱倆㊩ˣ↮⇍䞍ˣℍ枛倚冯⫿ℍ攨䫱⚃旨伭⯤ˤˬ炷㕳炸旨伭⯤˭⛐⣏Ḁ㱽ᷕ⍿⇘ 崟䘬䃉㺷㘢奢ˤℕˣ䃉䓇㘢炻㬌㘢㕤䃉⬠ỵᶲ炻念奢⶚䨞䪇䞍劎炻⽑㚜䃉䞍烊⶚䨞䈡⇍慵夾䘬⍇⚈炻ᷣ天㗗⻟婧烉德忶挃拲炻⇯⽫⾝⮵㕤㇨ㅞ㊩䘬㱽⎍炷ㆾ㔯佑炸炻䪇㕟普炻⽑㚜䃉㕟烊⶚䨞䪇嫱㹭炻⽑㚜䃉嫱烊⶚ᾖ忻⚻㺧炻⽑㚜䃉ᾖ烊㬌㘢ᷫ㗗冯傥㬟ᷭ侴ᶵ⾀⣙炻䃉婾㗗㱽佑䘬⬠佺ㆾ⺽柀䛦䓇炻悥㚱⼰⣏䘬≑䙲≇⽟炻㓭䧙ᷳˤ 朆㑯㹭ᷳˬ⼿˭㇨ᾙ䓇ᷳ䃉㺷㘢ˤᶫˣ㱽㘢炻ᷫ䶋㫚䓴⚃媎ᷳ䎮炻侴㕟㫚䓴䄑゙ᷳ ĳĵˢ㚱斄㕤ㄏ⿅冯㘢柿⛐ˬ㕳旨伭⯤˭ᾖ嫱ᶲ䘬娵䞍冯橼嫱炻ẍ⍲⛐⣑⎘⚻㔁㬊奨䘬䈡䃉㺷㘢ˤℓˣ栆㘢炻ᷫ䶋ㄖ刚ˣ䃉刚䓴⚃媎ᷳ䎮侴㕟Ḵ䓴ᷳ䄑゙べ炻忁㗗晐㱽㘢侴佑炻ẍ⍲嫱慷ᶲ䘬⬱䩳炻℞ᷕ↮㜸炻夳慳⿏⺋烉˪⚻枻㬊奨㍊⽖˫炻冢⊿烉㱽䓴↢ 䓇崟ᷳ䃉㺷㘢ˤḅˣᶾ὿㘢炻㗗䶋⍾ᶾ὿⠫䚠ᷳ㘢炻⌛㚱㺷ㄏᷳ䷥䧙ˤ⋩ˣṾ⽫㘢炻䇰䣦炻2011 ⸜ 3 㚰⇅䇰炻枩 45Į50ˤġ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 54 《華梵人文學報》天台學專刊 55

↯䤆忂ˤ ΕಃΟᕝǹவಃΟᕝଆǴΕಃѤᕝǶਔ!Ǵ൧ޣްճѷவѤᕝଆςǴ ὅ䥒㲊伭囄ẍㆸ⯙凔劍㲊伭囄炻⶚㕤⇵㭝⺽㔯徘⍲ˤ㬌ᷕ㚜忚ᶨ㬍 ֋ፏКЫǺȨԜӜৣηᏟِΟࢁǶȩ 婒炻䥒㲊伭囄⎗廱↢ⶫ㕥ˣ㊩ㆺˣ⽵彙冯䱦忚䫱㲊伭囄ˤ㖻妨ᷳ炻ὅ䥒㲊 ճѷΕΟࢁǴೲ੯ްޣǼࣗ੝Ǽ൧ڻ伭囄䘬ᾖ佺炻⎗ẍ廱⊾侴⚻㺧℞检Ḽ䧖㲊伭囄ˤ⤪ḹ烉 ࢂਔǴፏКЫኼ҂මԖǺȨࣗ ΏᅟǶ36 Ǵவ߃ᕝԛಃǴΕΒᕝǵΟᕝǵۓൺԛǴ๦ᙓࣁଆઓ೯ࡺǴঅግᕝ ↢Ǵ΋ЈԛಃǶࢂਔᕝݢᛥᇋᙯӜΐԛ ⛐䴻ᷕ姀庱Ḯ况⇑⺿⮲侭䘬⭂≃㶙⍂炻傥ᶵὅ䥒⠫㶢㶙Ⰼ㫉⛘嶛帵ۓགྷڙǴΏԿྐۓޜѤᕝǴѤ ᙯӜৣηᏟِΟࢁǶǾǾൺԛ๦ᙓǴǾவΥϻ ℍ⎬䳂⭂⠫炻⼿⇘℞⬫㭼᷀䘬孂▮ˤἃ旨䧙℞⭂≃⁷䋃䋭䘬≽ἄᶨ㧋㓷㌟ۓǶǾǾᅟਔᕝۓಃ Ǵԛಃख़ΕǴΏԿനࡕคࠣӦǴǾǾᅟਔᕝ 彭忇ˤ况⇑⺿㗗⣏旧伭㻊侴㚱㬌傥≃炻ἃ旨冯ᶲỵ厑啑Ṏ⎴㧋㚱㬌傥≃炻ۓঅᕝ܌Ӧ߃วЈਔǴ ᆪችǾǾࡘችǾǾ ⎗ẍ䓙㔋⽫䚜㍍崭ℍ㹭䚉⭂炻Ṏ⎗䓙㹭䚉⭂䚜㍍崭↢㔋⽫炻䃉枰ὅġḅ㫉䫔ىڀਔǴǾǾۓᙯӜຬຫΟࢁǶǾǾൺԛᏢᕝۓ অችǶ ⭂徸ᶨℍ↢炻㓭Ṏ䧙ˬ崭崲ᶱ㗏˭ˤ㬌ġᶨ㬲⊅⭂≃炻⛐˪凔劍䴻˫ᷕṎ婒⼿㤝䁢ġ娛䚉炻⤪ḹ烉厑啑䁢䓇崟䤆忂≃侴ᾖ⬠䥒⭂炻℞䚖䘬䔞䃞㗗⸓≑䛦䓇ˤṾᾹ㫉䫔ℍ㕤⚃ 䥒ˣ⚃䨢ᷫ军㹭⍿゛⭂炻忁㗪䥒㲊伭囄廱䁢ḅ㫉䫔⭂ˣⷓ⫸⤖彭ᶱ㗏ˣ崭 ໪๦ගǼ๦ᙓᚆటǵᚆൾό!๓ݤǴԖ᝺ԖᢀǴᚆғ഻኷ǴΕ߃ᕝΏ ଆǴᗋΕߚԖགྷߚ!คགྷೀǹߚԖགྷߚคۓགྷڙǶவྐۓགྷڙ崲ᶱ㗏炻侴ᶼὅ⭂䘤ㄏ炻⎗ẍ℟嵛倆ˣ⿅ˣᾖㄏˤ ԿΕྐ ⭂≃傥⾓忇ˣ晐シ⛘忚↢媠䥒⠫炻㚱⤪䋭⫸䌳ᷳ≯䋃⤖彭炻㓭䧙 གྷೀଆǴΏԿᗋΕ߃ᕝǶࢂ!๦ᙓ٩ৣηᏟِΟࢁǴΕຬຫΟࢁǶ℞⚈ ⷓ⫸⤖彭ᶱ㗏˭ˤ⍰℞⭂≃傥⣈崭崲ᶲˣᶳ媠⛘侴晐シℍ↢媠⛘䘬ᶱ㗏 ϓ!ՖࣁຬຫΟࢁǻ໪๦ගǼ๦ᙓᚆటǵᚆፏൾ!ό๓ݤǴԖ᝺ԖᢀǴˬ ≃忻炻㓭䧙ˬ崭崲ᶱ㗏˭ˤ忁ṃ悥㗗ἃ旨冯⣏厑啑ㇵ傥㑩㚱䘬⭂≃ˤ ᚆғ഻኷ǴΕ߃ᕝ!Ƕவ߃ᕝଆΏԿΕߚԖགྷߚคགྷೀǴߚԖགྷ!ߚค ǶۓགྷڙଆᗋΕ!߃ᕝǴவ߃ᕝଆΕྐۓགྷڙǹྐۓགྷڙ⍇Ἦ炻䥒⭂ᷳ㶢㶙㫉䫔炻枮㫉䁢刚䓴⚃䥒ˣ䃉刚䓴⚃䨢炻ẍ⍲倚倆ᶱ གྷೀଆΕྐ ଆ!ΕΟᕝǴΟᕝۓགྷڙǶྐۓགྷڙଆ!ΕΒᕝǴΒᕝଆΕྐۓགྷڙྐ 㝄ẍᶲ俾侭ᷳ㹭䚉⭂烊ᶨ凔⇅⬠侭䘮枰⽒㬌㫉䫔侴ἄᾖ⬠ˤ䃞侴⭧ㄏ㶙⍂ ۓགྷڙǶྐۓགྷڙଆ!ΕѤᕝǴѤᕝଆΕྐۓགྷڙǶྐۓགྷڙᷳ俾侭炻⇯ġ⎗ẍ ⾓忇冯嶛䳂⺷䘬ℍ⭂ˣỷ⭂ˣ↢⭂冒ġ⛐ˤ⤪䴻ᷕḹ烉 ଆΕྐ ڙଆΕ᛽!ೀǴ᛽ೀଆΕྐۓགྷڙǶྐۓགྷڙೀଆΕྐޜೀǴޜ!ଆΕ ۓགྷڙǶྐۓགྷڙԖೀଆΕྐ܌ԖೀǴค܌!ଆΕคۓགྷڙǶྐۓӧ߻ǴԶΕ߃ᕝǹவ߃ᕝଆǴ གྷۺཀǴᛠ҅!يճѷջՐӵٰ߻֤Ǵ҅ް ଆۓགྷڙǶྐۓགྷڙΕΒᕝǹ!வΒᕝଆǴൺΕΟᕝǹவΟᕝଆǴൺΕѤᕝ!ǹவѤᕝଆǴ !ଆΕߚԖགྷߚคགྷೀǴߚԖགྷߚคགྷೀଆ!Εྐ ଆᗋΕණЈύǶණ!ЈύۓགྷڙǴྐۓགྷڙǹ ΕණЈύǴණЈύ!ଆΕྐۓೀǵ᛽ೀǵόҔೀǵԖགྷ!คགྷೀǴவԖགྷคགྷଆǴΕྐᅰޜൺΕ ଆΕߚԖགྷߚคགྷೀǴߚԖགྷߚคགྷೀ!ଆᗋՐණЈύǶණЈύଆΕ ޜଆǴΕԖགྷคགྷೀǹவԖགྷคགྷଆǴΕ!όҔೀǵ᛽ೀǵۓ!வྐᅰ ೀǹவޜೀଆǴΕಃѤᕝǹ!வಃѤᕝଆǴΕΟᕝǹவಃΟᕝଆǴΕ

ಃΒᕝǹ!வಃΒᕝଆǴΕ߃ᕝǹவ߃ᕝଆǴΕಃΒᕝǹவಃΒᕝଆǴ ĳĶˢ₏ụ㍸⧮嬗烉˪⡆ᶨ旧⏓䴻˫⌟⋩ℓ炻˪⣏㬋啷˫Ⅎ 2炻枩 640 ᶲˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 56 《華梵人文學報》天台學專刊 57

ค܌ԖೀǴค!܌ԖೀଆՐණЈύǶණЈύଆΕ᛽ೀǴ᛽!ೀଆՐණЈ 奨˭ᷕˤἳ⤪ẍˬ⽫⾝嗽˭⊭⏓㇨㚱⽫シ嬀㳣≽ᷳℏ⭡炻ẍˬ㱽⾝嗽˭ᷳ ύǶණЈύଆΕޜೀǴޜೀ!ଆՐණЈύǶණЈύଆΕಃѤᕝύǴಃ ˬ㱽˭炻⊭⏓ᶨ↯┬ˣらˣ䃉姀䫱㱽炻⻟婧ὅ㬌侴傥䌚嫱䥒⭂ˣ䤆忂冯㘢 !ѤᕝύଆՐණЈύǶණЈύଆΕಃΟᕝύ!ǴಃΟᕝύଆՐණЈύǶ ㄏ≇⽟ˤĳĸ 䫔ᶱ炻Ṿ⻟婧㭷ᶨ⾝嗽悥傥忂忼㇨㚱⭂ㄏ≇⽟ˤ ණЈύଆΕಃΒ!ᕝύǴಃΒᕝύଆՐණЈύǶණЈύଆ!Ε߃ᕝύǴ ὅᶲ䷥䳸⿅䥒ⷓ˪媠㱽䃉婵ᶱ㗏㱽攨˫䘬⿅゛炻ᶵ⢾᷶Ḵ枭炻⌛烉 ߃ᕝύଆՐණЈύǶࢂ๦ᙓነປᙓՐຬຫΟࢁǴளፏݤ฻࣬Ƕࢂࣁ ᕝٗݢᛥᇋǶ37 ᶨˣ⮵㕤䥒⭂ᷳ⬠⋩↮慵夾ˤڗ๦ᙓՐ૓ऩݢᛥᇋ Ḵˣ啱䓙䥒⭂ʇʇ䥒㲊伭囄炻⎗廱⎹℞⬫㱽攨䘬ᾖ⬠ˤ忁䧖ˬẍᶨ攨 ⁷忁㧋㕤ḅ㫉䫔⭂傥ˬℍˣỷˣ↢冒⛐˭䘬ᶱ㗏≃炻㗗厑啑ỷ㕤ˬ崭崲ᶱ ġġġġġġġġℍ䃉慷攨˭䘬ᾖ埴䎮婾冯㕡㱽炻ḇ⛐㛔㚠ᶳ⌟䘬ˬ⚃⾝嗽奨˭ᷕ炻㗏˭侴⼿媠㱽䫱䚠炻ỷ凔劍㲊伭囄侴⍾䥒恋㲊伭囄䘬㬲⊅≃忻ˤ⛐㬌枰㲐 ġġġġġġġġ堐忼Ḯ⎴㧋䘬シ㵝ˤ シ䘬㗗炻ㄏ⿅婒炻⎗ẍὅ䥒㲊伭囄䘬ᾖ佺炻廱侴⼿㬌㬲⊅ᶱ㗏烊䃞侴⛐˪凔劍䴻˫ᷕ炻⇯㗗婒忁㗗厑啑ỷ㕤凔劍㲊伭囄炻ẍ䓂㶙㘢奢侴⍾⼿㬌㬲⊅ᶱ Ρȃࡧདྷేྜᇅ୒२ 㗏ˤ忁↠栗Ḯ˪凔劍䴻˫ˬ慵ㄏ˭冯ㄏ⿅ˬ慵⭂˭䘬桐㟤ⶖ䔘ˤ ㄏ⿅⮵㕤䥒⭂ʇʇ䥒㲊伭囄䘬慵夾炻冒㚱㸸㕤䴻℠䘬ὅ㒂炻Ữ⶚≈ ℍḮ冒⶙䘬橼㚫冯ᷣ⻝ˤ椾⃰炻ㄏ⿅㇨⺽徘䘬⎬䧖⭂ˣㄏ㱽攨炻䘮Ἦ冒ġ⇅ ঔ՘२ᘉ 㛇⣏Ḁᷳ˪凔劍䴻˫炻䃞侴䴻ᷕ⍇㛔㗗ẍ㘢ㄏʇʇ凔劍㲊伭囄炻䁢⬠佺ޠΡ */ȶ፞ݳณ፥ή࢐ݳߟȷ ( ㄏ⿅⛐㛔㚠ᷕᷣ⻝ẍ䥒㲊伭囄䁢慵⽫炻⛐ᾖ⬠䥒⭂ㆸ⯙ᷳ⼴炻ℵ徸枭 ℞⬫┬㱽䘬ġ⺽⮶冯䛤䚖炻⤪ḹ烉ġ 廱嬲㇨䶋炻ẍᾖ嫱媠⣂㘢ㄏˣ䤆忂ᷫ军ἃ㝄≇⽟炻℞㔀徘慵溆⎗↮䁢ᶱᾳ ǵי㭝句烊 ๦ᙓነປ!ᙓటᅈѲࡼݢ!ᛥᇋӭǴ྽Ꮲ૓ऩ!!ݢᛥᇋӭǹǾǾట!ᅈృ ޕǵᆒ຾ǵᓉቾǵ૓ऩݢᛥᇋӭǴ྽Ꮲ૓!ऩݢᛥᇋӭǶǾటၹהᶨˣ⽆⇅䘤⽫ẍ军㕤ㆸἃ䘬ᾖ忻奺⹎炻䷥㊔㇨⬠ᷳ叔埴炻㚱媠ᶱ㗏ˣ Ӽ Ըǵ!ޕ౳ೀǴǾǾటၹޕǵགྷǵՉǵ᛽ǴǾǾటၹڙޕġġġġġġġġḼ䘦旨伭⯤ˣᶨ↯䧖㘢ˣḼ䛤ˣℕ䤆忂ˣᶱ⋩ᶫ忻⑩ˣ⚃䃉慷⽫ˣ ՅǴ!Ǿటၹ ໣ǵޕǵཀೀǴ྽Ꮲ૓ऩݢᛥᇋӭǶǾǾ๦ᙓነປᙓట!ၹيġġġġġġġġ⚃⻀娻栀ˣℕ㲊伭囄䫱炻ẍ⍲ᶨ↯㾇ᶾ⹎䓇䘬ἃ㝄≇⽟ˤ ሷǵՁǵ ՉǵޕคܴǴ!ǾǾటၹޕḴˣ⽆㬊奨ᾖ埴㇨䶋廱⎹䘬忳䓐炻徸ᶨ婒㖶℞⽆䥒㲊伭囄廱⎹䘬忻⑩ ྐǵၰဃᒅǴ྽Ꮲ૓ऩݢᛥᇋӭǶǾǾటၹ ǵԖǵғǵԴԝཆኼध!ኁඊǴ྽ڗǵངǵڙġġġġġġġġ冯嫱慷ˤẍᶲℑ悐ấ℟庱㕤ᶲ⌟ˤ ᛽ǵӜՅǵϤೀǵ᝻ǵ ᶱˣ⛐ᶳ⌟ᷕ炻ẍˬ⚃⾝嗽奨˭⮰攨婒㖶炻䓐ˬ⚃⾝嗽˭䁢ᾖ佺䥒⭂ Ꮲ૓ऩݢᛥᇋӭǶǾ!Ǿట҉ᘐ೥ǵዱǵ!ᛔǴǾǾట҉ᘐ΋Ϫឺ่ǵ ġġġġġġġġ䘬㇨䶋ˤ⚈䁢⚃⾝嗽⊭⏓Ḯ⭂⬠冯ㄏ⬠ˣᶨ↯ᶱḀ忻⑩冯㝄嫱ˤ ᒿ઀Ǵ!྽Ꮲ૓ऩݢᛥᇋӭǶǾǾ ՐǴۺǴǾǾ!టঅѤۓㄏ⿅⮯ˬ⚃⾝嗽˭㱽攨炻⽆ᶱᾳ朊⎹≈ẍ䘤㎖ˤ椾⃰两㈧˪旧⏓䴻˫ ๦ᙓነປᙓటঅѤ!ᓉቾǵѤคໆǵѤคՅ ǵϖਥǵϖΚǵΎ฻᝺ЍǵΖဃၰЍǴ྽ىẍἮ妋僓忻⚃⾝嗽䘬ᾖ埴㇨䶋烊℞㫉⮯㇨㚱㔁㱽炻↮栆᷎㬠䲵㕤ˬ⚃⾝嗽 ǾǾటঅѤ҅ᘐǵ!Ѥઓ

ĳķˢ沑㐑伭Ṩ嬗烉˪㐑姞凔劍㲊伭囄䴻˫⌟Ḵ⋩炻˪⣏㬋啷˫Ⅎ 8炻枩 368 ᶲˤ ĳĸˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 638 ᷕĮ640 ᶳˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 58 《華梵人文學報》天台學專刊 59

ፕύᇥǺΟ४΋Ϫඵችࣣவ!ᕝғǹ૓ऩፕύǴҭԖԜۓᏢ૓ऩ!ݢᛥᇋӭǶ เГǺӵᕝ ᜤǶԟئǴόှՕᇟǴԶғᅪൽǴբࢂޕ܌!ࣙǵѤคᛖှǵεཁ!ǵε ᇟǶ૓ऩவᕝғǴԟค܌๦ᙓ!ነປᙓటளՕΜΚǴǾ!టǾளѤค Ǵаઓ೯ΚǴǾૈ!ۓǺΜБፏՕऩటᇥݤࡋ౲ғਔǴӃΕᕝـ!ൿǵε഻ǵε௭ǵ!ΜΖՕόӅݤǵ΋Ϫඵǵၰ࣬ඵǵ΋!Ϫ࣬ඵǴ Ֆό ట!ǴฅࡕᇥݤǶ܄ځр౜ǶǾൺаϖ౳ᢀڀԛಃຬ з΋Ϫ҂ම!Ԗ٣Ǵ஼ۓǵྐᅰۓǾǾటளϤઓ೯ԾӧǴǾǾ!టளѤᓉቾ!ǵѤคՅ ύளǶۓ΋ϪߒᛥѭߐǵΟነӦߐࣣளԾӧǴ྽Ꮲ૓ ൺԛǴǾǾӵٰ΋ϪඵችǴϷεӀܴǴεઓ!೯ΚǴࣣӧᕝܭຫ໩଍ԾӧǴǾǾట εӀܴǶǾܫǴ౜εઓ೯ǴۓऩݢᛥᇋӭǶǾǾటளǾǾৣηᏟِΟነӦǴǾǾటளӵࢂ฻คໆ ՕϞటᇥነປ૓ऩ!εඵችݤǴӃΕᕝ ᅈǴୁڔڔό᛾!ݤǴණЈ᠐ᇝΜΒ೽࿶ǴيǴۓԭίΟነӦߐǴ྽Ꮲ૓ऩݢᛥᇋӭǶ ऩൺԖΓǴό໪ᕝ ۺᜫǴ!ǾǾటᅈӵࢂਸയ๓ਥǴҗԜ ΜБШ!ࣣࣚ⿡ᇝ೯ճǶൺεᆒ຾Ǵ㚌ݞ؅նǴᖱᇥࢂ࿶!Ǵόӵ΋܌๦ᙓነປᙓటᅈ΋Ϫ!Ԗ௃Јϐ ǶǾǾۓ๦ᙓഗಖ ࡘோΕ!ܭ๓ਥǴ҉όቝ!ൾ፪Ǵόғ೦፠ৎǴόቝᖂᆪϷᐱ᝺ӦǴ ό᛾ݤǴණЈ᠐ᇝǵيόଏቝǴ྽Ꮲ૓ऩݢᛥᇋӭǶ39 ൺԛǴᱻஇ؅ύᇥ ; ऩԖКЫǴόޭ֤!ᕝǴ ǴଯЈޕှǴόԾ᝺قǴόှທޕقທޕᖱᇥЎӷǴᒣᇥࣁૈ!Ƕό 栗夳˪凔劍䴻˫ẍ㘢ㄏ䁢ᷣ炻⻟婧㇨㚱┬㟡冯㱽攨炻䘮ẍ㘢奢䁢⮶炻 !ᇸᄌ֤ᕝϐΓǶӵࢂፕৣǴԝΕӦᅢǴտ዗៓ΤǶ41 堐䎦Ḯἃ㔁⿅゛慵夾㘢ㄏ䘬䈡刚ˤ忁⎗ᶲ㹗˪旧⏓䴻˫䘬ᾖ⬠慵⽫炻⤪ḹ烉ㄏ⿅慵䥒㲊伭囄䘬⍇⚈⤪ᶳ烉ᶨˣ⌛ἧ㗗凔劍炻怬㗗枰⽆䥒⭂侴䓇ˤ ⼴ਥǵችਥǶ Ḵˣ⽆ἃ旨⹎⊾䛦䓇䘬暨天Ἦ婒炻ḇᶨ⭂㗗⃰ℍ䥒⭂炻奨䛦䓇㟡⿏炻䃞ۓਥǵۺШ൧֋ፏКЫǺȨԖϖਥǶǾǾߞਥǵᆒ຾ਥǵ ǾǾԜϖਥǴችࣁ२Ǵች܌ឪ࡭Ƕ᝽ӵ୸ሙǴෂࣁ२Ǵෂ!܌ឪ࡭Ƕȩ3: 栗⣏䤆忂炻᷎ẍ䥒⭂ℍ㕤㶙ㄏ炻⤪㬌㕡傥┬ⶏ⇑䙲䛦䓇ˤᶱˣ㫚嬨䴻℠炻㶙ℍ㱽佑炻朆ẍ⭂≃≑ㆸᶵ⎗ˤ⚃ˣὅ㕤婒ᶨ↯㚱悐䘬慳婾炻῀劍ˬᶵ偗 Ữ⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ炻ㄏ⿅⌣⮯䴻ᷕ⍇ẍ凔劍䁢ᷣ⮶侴ᾖ⬠ ⛸䥒炻幓ᶵ嫱㱽˭炻忁㧋ẍㄊ⽫婒㱽炻庽ㄊᾖ⭂ᷳṢ炻⽭⮯怕⍿ず㄀䘬㝄 ᶨ↯炻⚻㺧ᶨ↯䘬⿅゛炻廱嬲侴䁢⮵䥒㲊伭囄䘬慵夾炻Ṿ䔞䃞⼿朊⮵冯䴻 ⟙ˤ栗夳ㄏ⿅ᷳ㇨ẍ慵夾䥒㲊伭囄炻ᷣ天㗗⚈䁢䥒⭂⛐冒⇑㕡朊炻㚱䞼䨞㔁ᶵ䫎䘬岒䔹炻䃞侴Ṿ⮵冒⶙䘬⬠婒㶙℟ᾉ⽫烉䴻㔁冯攳䘤㘢ㄏ䘬➢䢶ἄ䓐烊侴⛐⇑Ṿ㕡朊炻⇯㚱棺䙲㚱ね䘬≈ㆸ㓰㝄ˤ 䔞䃞炻凔劍㲊伭囄㗗ἃ㱽ᶵℙᶾ攻䘬悐↮炻ḇ㗗ᾖ埴Ṣ傥⏎嫱⼿妋僓 ǺటᏢᖂᆪǴǾǾጔ᝺ǴǾǾ๦ᙓǴ 䘬斄挝炻ㄏ⿅⛐忁㕡朊᷎䃉䔘嬘ˤṾㆾ姙㗗䚳⇘忶姙⣂婒㱽ⷓ炻庽ㄊ䥒㱽炻قୢГǺȠ૓ऩ࿶ȡύǴՕԾᇥ ྽Ꮲ૓ऩǶԖϤݢᛥᇋǴ૓ऩࣁ߻ᏤǴҭࢂΟШፏՕ҆ǶԟϞϓՖǴ 䔍㚱ㄏ妋⌛䉪⁚ᶵ估炻䁢Ḯ䞗㬋ῷⶖ炻忁ㇵὅˬ⮵㱣〱⡯˭炻䈡⇍⻟⊾ˬ䥒㲊伭囄˭䘬⛘ỵˤḇ⚈㬌炻⇘㔯㛓ㄏ⿅怬㗗㍸愺烉ġ ۓᢌᕝǴόᢌคݢᛥᇋǻǾǾୢГǺՕՖ࿶ύᇥ૓ऩፏችࣣவᕝୃ ғ!ǻ ǴคԖᙯݯǴคБߡۓ᛽Ǵᗨൺ֤ᕝᕇளѤ!ᕝޕऩൺԖΓǴό߈๓ ĳĹġġ䌬⤀嬗烉˪⣏凔劍㲊伭囄䴻˫⌟ᶱℕ炻˪⣏㬋啷˫Ⅎ 5炻枩 199 ᶳˤ ĳĺˢ㯪恋嵳旨伭嬗烉˪暄旧⏓䴻˫⌟Ḵℕ炻˪⣏㬋啷˫Ⅎ 2炻枩 183 ᶳˤ Ĵıˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 629 ᶲĮᷕˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 60 《華梵人文學報》天台學專刊 61

ඵǴόૈᘐྠඊǶᗨள!஍ᓉϐ኷ǴྠඊόଆǴᕇѤᕝਔǴᒏள஍ྐ ⇯㗗䁢Ḯ奢䄏媠㱽⮎䚠炻䟜昌䃉㖶⤬➟ˤ忁ᶱ栆⬠攨ʇʇᶱ⬠炻㗗ἃ㱽䘬 όൺ!ғǶȩӵԜК ䷥䵙柀炻⤪ḹ烉׳Ϟςளߓᛥᅇ݀ǴךǺȨۺ੓!ᄷϐၰǶߡբࢂ ЫǴჴόளၰǶĴĲ Ꮲǵቚ!΢ཀᏢǵቚיШ൧֋ፏ!КЫǺȨԖΟᏢǶՖ฻ࣁΟǻᒏቚ΢ ࠶ሺՉىڀݢᛥගЕΰǴיܭᏢǻ!ऩКЫՐיḇ⯙㗗婒炻晾䃞䥒⭂㗗攳䘤㘢ㄏ䘬㚱≃⚈ὅ炻䃞侴埴侭劍⎒㗗ᾖ⭂炻侴ᶵ ΢ችᏢǶՖ฻ࣁቚ΢ ᏢǶՖ฻ࣁቚ΢ཀ!יǴࢂӜቚ΢י࡭ᏢڙࣙǴ܀༾ಒ࿾߾ғـ!ℵ奒役┬䞍嬀炻倥倆㬋㱽炻⇯ㆾ㚱拗娵䥒⭂䁢妋僓䘬忶⣙ˤㄏ⿅᷎冱䴻ᷕ ೀǴ ՐǴΏىڀ㇨婒炻㚱Ṣℍ⚃䥒⼿庽⬱炻⯙婌ẍ䁢⶚㗗旧伭㻊炻忁䔞䃞㗗ᶵ⼿俾忻䘬ˤ ᏢǻऩКЫᚆፏൾό๓!ݤǴԖ᝺ԖᢀǴᚆғ഻኷Ǵ߃ᕝ ՐǴࢂӜቚ΢ཀᏢǶՖ฻ࣁቚ΢!ችᏢǻऩКЫԜधဃىڀ㇨ẍ炻ㄏ⿅慵夾䥒㲊伭囄炻䁢䘬㗗ẍ䥒⭂ἄ䁢攳䘤㘢ㄏˣ䤆忂冯ᶨ↯┬⥁ Կ!ಃѤᕝ ≇⽟䘬≑≃炻侴ᶵ㗗ẍ䥒⭂Ἦẋ㚧㘢ㄏ炷凔劍㲊伭囄炸䘬ᾖ⬠ˤ ᒅӵჴޕǴԜध໣ဃᒅǵ!ԜधྐဃᒅǵԜधྐၰၞဃᒅӵჴޕǴࢂ Ӝቚ΢ችᏢǶȩ44 ጣᙾӪϟϸݚܛနȃЦᢏ ⛐ᶱ⬠ᷕ炻ㆺ⬠䘬℟橼⏰䎦炻㗗䧖䧖ㆺ㡅䘬夷⭂炻䴻ᷕ婒㗗ˬ㲊伭㍸ ⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᶨ㚠ᷕ炻昌Ḯ⻟婧ᾖ⭂䘬慵天⿏炻᷎ẍ⚃⾝㛐⍱˭炻シ䁢ˬ⇍⇍妋僓˭炻忁㗗ᶨ㡅ᶨ㡅ˣᶨ枭ᶨ枭㶐⊾幓⎋埴䁢䘬夷嗽㵝味ᶨ↯㱽攨䘬ℏ⭡ᷳ⢾炻ᷣ天㗗婒㖶烉ẍ䥒㲊伭囄ˬ廱⎹˭侴䁢⎬䧖䭬炻劍傥♜㟤㊩⬰炻⇯傥ἧṢ幓婆㶭㶐ˤ㊩ᶨ㡅ㆺ炻⯙㕟ᶨ↮䄑゙炻⼿ᶨ 㘢ㄏˣ䤆忂冯⇑䓇㱽攨ˤ忁㗗㛔㚠ᷕ㚨慵天䘬㬊奨⿅゛ˤ䃞侴炻䥒⭂冯媠 ấ㶭㶐ˤ⭂⬠⇯㗗䶜⽫⮰㲐炻劍ᾖ⬠㚱ㆸ炻⇯傥⽆䆍≽䘬㫚䓴㔋⽫炻ὅ㫉忻⑩炻ẍ⍲㘢ㄏˣ䤆忂䫱炻℞Ⱄ⿏⎬⎬ᶵ⎴炻⇯⽆䥒㲊伭囄ˬ廱⎹˭℞⬫ ⋯忚⇘ḅ㫉䫔⭂䘬⠫䓴ˤ㚨⼴炻⛐ㄏ⬠㕡朊炻⇯ẍ奨⮇ˣ橼ぇ劎ˣ普ˣ㹭ˣ 忻⑩炻℞⛐㬊奨㈨ⶏ䘬忳䓐ᶲ炻⤪ỽ⎗傥烎⍰⤪ỽ≈ẍ䎮妋烎侴ㄏ⿅㬌ᶨ 忻⚃俾媎䁢ᷣ炻忂忼劎㝄冯普⚈䘬ᶵ㶭㶐炻ᶵ冒⛐炻忚侴ᾖ⬠㬋忻炻ẍℍ ˬẍᶨ攨ℍ䃉慷攨˭䘬ᾖ埴⿅゛炻℞䈡刚䁢ỽ烎䫮侭ᶵ㎋㶢旳炻↮⇍妋㜸㕤⭪㹭㴭㥫ˤ ⤪ᶳ烉忁ᶱ栆䵙柀䘬℟橼⬠㱽炻⌛㗗媠⣂ˬ㱽攨˭䘬⏰䎦ˤˬ㱽˭㗗ἃ旨嫱䞍ˣ㔁⬠䘬ℏ⭡炻傥䁢ᶾ攻ᷳ㸾⇯烊侴㬌㔁㱽㖊䁢䛦⬠嫱俾ᷳ忂忻炻⍰䁢 ΚȃᏱᆫᇅݳߟϟϸր ⤪Ἦ忲Ⰽᷳ⠫⛘炻㓭䧙䁢ˬ攨˭ˤẍㆺ⬠䁢ἳ炻⚈⍿ㆺ侭䘬幓ấ冯⿏⇍ᶵ ἃ㱽ẍ崭崲廒徜冯妋僓劎゙䁢⬿㖐炻゛天忼⇘㬌ᶨ㶭㶐⭪㹭䘬㴭㥫⠫ ⎴炻侴㚱⛐⭞侭ᷳḼㆺ冯ℓ斄滳ㆺ烊ẍ⍲↢⭞侭ᷳ㱁⻴炷⯤炸ㆺ冯℟嵛ㆺˤ 䓴炻℞ᾖ埴㕡㱽攳䁢ℓ㬋忻 Ĵĳ炻㓅ㆸᶱ⡆ᶲ⬠ˤ⬠ˬㆺ˭炻㗗䁢Ḯ梲ㆸ列 ⛐⭂⬠炻⇯㚱ᶵ㶐奨ˣ㊩〗⾝ᷳḴ䓀曚攨⍲Ḽ ⽫奨䫱烊⛐ㄏ⬠炻⇯⚈㇨ ⤥䘬忻⽟シ嬀冯ΐ䎮埴䁢烊⬠⭂炻㗗䁢Ḯ䶜⽫ἧ℞⮰㲐侴㚱≃慷烊⬠ㄏ炻䶋⠫䘬ᶵ⎴炻侴㚱䨢ˣ䃉䚠ˣ䃉栀ᷳᶱᶱ㗏䫱ˤ䷥ᷳ炻ˬᶱ⬠˭㗗㇨㚱埴 Ṣ⽭枰⬠佺䘬䥹䚖䵙柀炻军㕤⛐㭷ᶨ⬠➇ᷕ炻天ᾖ⒒ᶨ䧖㱽攨炻⇯⎗夾ᾳ ĴĲˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 629 ᶳˤ Ĵĳ Ṣ䘬㟡⿏ˣシ㦪ㆾ䔞⇵暨天炻侴怠㑯怑⎰䘬㱽攨Ἦᾖ⬠ˤ㬌ᷕ炻㱽攨ℏ⭡ ġˬℓ㬋忻˭炻㗗㬋夳ˣ㬋⿅ˣ㬋婆ˣ㬋㤕ˣ㬋␥ˣ㬋⊌ˣ㬋⾝冯㬋⭂ˤ℞ᷕ炻㬋夳冯㬋⿅㗗㬋䡢䘬奨⾝冯䚖㧁烊㬋婆ˣ㬋㤕冯㬋␥㗗㶭㶐䘬幓婆Ḵ埴烊㬋⾝冯㬋⭂㗗⽫シ䘬⮰㲐冯⬱⭂烊㬋⊌ʇʇ㬋䱦忚⇯忂㕤℞⬫ᶫ枭炻侴㬋䡢侴㚱⿮⽫䘬≒≃⬠ 佺ˤ ĴĴġġġ㯪恋嵳旨伭嬗烉˪暄旧⏓䴻˫⌟ᶱ⋩炻˪⣏㬋啷˫Ⅎ 2炻枩 213 ᶳˤˢ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 62 《華梵人文學報》天台學專刊 63

䃉慷炻⎗ẍ㑯天ᾖ⬠烊侴ᶱ⬠䵙柀⇯⽭枰℟⁁炻᷎ᶼ仢ᶨᶵ⎗ˤ 伭暚⌛㗗伭䜢伭炻㗗ἃ旨⛐὿㗪䘬䌐䓇⫸ˤ䴻ᷕἃ旨㔁⮶伭暚ᾖ⬠⬱凔⾝ ⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᶨ㚠ᷕ炻ㄏ⿅⮵㕤ᶱ⬠䘬ᾖ忻䵙柀炻䈡⇍慵炷㊩〗⾝炸冯ᶵ㶐゛炷ᶵ㶐奨炸䫱㱽攨炻᷎⏲䞍烉忁㧋ᾖ⬠傥昌⍣ㄪォ゙夾䥒⭂䘬ᾖ⬠烊䃞侴忁㗗ῷ慵䥒⭂侴ᶵ㗗ῷ⺊℞⬫ˤ㓭ㄏ⿅Ṏ倚㖶烉ˬ㶐 Ḫˤ伭暚倥⼴䩳⌛⮎嶸炻⇘⬱朄䃉Ṣᷳ嗽炻攳⥳ᾖ⬠⬱凔⾝炻ẍ㬌妋昌Ḯ ㆺˣ䥒ˣ㘢⤪⣏⛘炻傥䓇叔䈑庱佌栆ˤ˭Ĵĵ ㆺ⭂ㄏᶱ⬠䘮枰ᾖ⬠炻侴ㄏ⿅ ≽Ḫ゙⭛ᷳ゛炻᷎ὅ㫉⋯ℍ⇅ˣḴˣᶱˣ⚃䥒䘬⠫䓴ˤ ⍰䈡⇍⻟婧䥒⭂炻⚈䁢⬫㗗䓇䘤ᶨ↯┬㱽䘬㚱≃⚈ὅˤ 㬌ᷕ炻⬱凔⾝冯ᶵ㶐゛㗗䥒奨䘬㇨䶋⠫ˤᶨ凔Ṣ⽫⾝䳃暄炻枰怠㑯傥㶐⊾䄑゙᷎ᶼ⡆攟㘢ㄏ䘬㇨䶋烊德忶䥒⭂䘬䶜佺炻⽫⾝⮯⎗ẍ⽆㫚䓴㔋⽫ ϟϸր 侴㍸⋯军⚃䥒⚃䨢䘬⭂⠫ᷳᷕˤڏΡȃ૗ΩᇅϏ ᾖ⬠䥒⭂䘬㕡㱽炻㗗怠⍾⎰怑ᾖ⭂䘬⮵尉炷㇨䶋炸炻䃞⼴㓅⽫⾝ỷ㇨忚ẍ妨ᷳ炻䥒⭂≃㗗㓅⽫⮰⾝䘬傥≃炻ᾖ⭂䘬⎬䧖㱽攨炻ᶵ⢾᷶㗗⮯ 䶋ˤ∃攳⥳㗪ᶵ⃵㔋⽫㌱≽炻⤬゛䳃梃炻埴侭劍傥ᷭᷭᾖ佺炻⊌埴ᶵ徨炻⽫⾝䶋ㄖ⎬䧖㇨䶋炻啱≑㬌媠㇨䶋ἄ䁢⼿⭂䘬⨺ṳ冯ⶍ℟ˤ℞ᷕㄏ⿅㚨䁢 ⮯傥旵ặ屒ˣ䜳ˣ䔹ˣゃˣ䛈冯㌱〼䫱Ḽ味䄑゙炻⽫嬀㻠嵐䨑⭂ˣ⮰㲐ˤ 慵夾䘬炻㗗⣏Ḁ⇑䓇䁢⮶⎹䘬䥒㲊伭囄炻Ṿ⻟婧ᾖ佺᷎℟⁁㬌ᶨ傥≃⛐⹎ 㬌ᷕ⽫⾝⬱ỷ䘬䦳⹎炻⎗⯙刚䓴冯䃉刚䓴侴↮䁢ℓᾳⰌ㫉炻ḇ⯙㗗 ⊾䛦䓇㕡朊䘬慵天⿏ˤẍ㬌䥒㲊伭囄廱⎹炻⎗嫱䧖䧖⇑䓇ᶱ㗏ˣ旨伭⯤攨ˣ ⚃䥒冯⚃䨢⭂炻忁㗗⭂⽫⬱朄䘬㶢㶙䦳⹎ˤ军㕤⽫嬀天怠㑯ỽ䫱㇨䶋炻ẍ 䤆忂⥁䓐炻⋩ᶨ㘢炻ᷫ军ᶨ↯䧖㘢⍲ἃ㝄≇⽟ˤ 傥⣈忼农㶐昌䄑゙冯攳┇㘢ㄏ䘬㓰㝄䁢⍇⇯烊⛐⍇⥳ἃ㔁ᷕ炻ᶨ⎹ẍ㊩〗⾝冯ᶵ㶐奨Ḵ䓀曚攨䁢ᷣˤ⤪䴻ḹ烉 ήȃЗᜌϟᙾӪձң 㚱斄⽆ᶨ䥒㲊伭囄ˬ廱⎹˭军℞⬫忻⑩炻⛐㱽攨ᾖ⬠䘬⮎晃㑵ἄᶲ炻 Ԗཆኁϐགྷ 㗗⤪ỽ⎗傥䘬烎ẍᶳ⯙ˬ廱⎹˭䘬ἄ䓐炻婒㖶⽫⾝㏄伭冯↮⇍䚖㧁䘬嬀䞍܌ȐՕȑ֋ᛥ໦ГǺȨԟ྽অՉӼ૓ϐݤǴঅՉԜݤǴ ࣣ྽ନᅰǶԟϞൺ྽অՉൾ៛όృགྷǴ܌Ԗ೥టᅰ྽ନྐǶǾǾȩ ≇傥ˤ ⷬΟшԶѐǶ۳၇Ӽߒ༜Ǵӧ΋ᐋΠǴ ἃ㱽䘬ˬ䶋崟婾˭㊯↢炻㥳ㆸ᷎⼙枧㚱ね䘬⚈䳈炻ᷣ天㗗䱦䤆㳣≽冯ىᛥ໦ջவ֤ଆǴᘶՕ ⎵Ƕ 䈑岒ㆸấʇʇ⎵冯刚䘬ℑᾳ⚈䳈炻㓭᷎ᶵ䈡⇍ῷ⍾ⓗ⽫ㆾⓗ䈑ˤ䃞侴⛐ۺঅಞӼ૓ ៿ 刚 Ĵķ 䚠屯ḺḀ䘬忳ἄᷕ炻ḇ㚜⻟婧ˬ⽫˭⛐忈ἄ㤕㳩䘬忶䦳ᷕ炻㈖㺼Ḯ慵ۺᅟਔᛥ໦բӵࢂࡘோǴటЈߡளှಥǴคൺ౲ൾǶԖ᝺ԖᢀǴ ΋ЈǴค᝺คᢀǴΟ 天䘬奺刚炻㓭慵夾ˬ⽫˭䘬ᷣ⮶⿏ˤ⤪ḹ烉ˬㆹἃ㱽ᷕẍ⽫䁢ᷣ炻ᶨ↯媠ځ߃ᕝǶԖ᝺ԖᢀǴϣԾ៿഻Ǵ஑ܭ഻ӼǴၯ ៈ഻ 㱽䃉ᶵ䓙⽫ˤ˭Ĵĸ ㇨ẍ炻婧⽫ᾖ⽫ㆸ䁢埴㊩妋僓䘬慵天斄挝ġ烊㓭ḹ烉ˬᶾ؃܌኷Ǵፏ፣ဃதيޕǴԾ஑᝺ۺΒᕝǶคൺ഻ܭ഻Ǵၯۺࢁ మృǴၯ 攻㇨夳㱽炻Ữġġẍ⽫䁢ᷣ炻晐妋⍾䛦䚠炻栃Ὰᶵġ⤪⮎ˤɃɃ傥䶋㇨䶋≃炻䧖ۺΟᕝǶ۶ध኷ςྐǴคൺཆኁǴคधค኷ǴៈܭǴၯۺ ܭѤᕝǶ46

Ĵķġˬ⎵刚˭㗗㚱ね幓⽫䳬䷼䘬䷥⎰炻Ṏ⌛㗗䱦䤆冯䈑岒㳣≽䘬ℐ悐ˤẍ刚⍿゛埴嬀ᷳ Ḽ喲炻⮵䄏㕤⎵刚Ḵ㱽炻昌Ḯ䈑岒ʇ刚喲ˣ刚㱽ᷳ⢾炻ẍˬ⎵㱽˭䷥㊔㚱ね⽫䎮忳 ἄ≇傥䘬ℐ悐炻ḇ⯙㗗ˬ⍿゛埴嬀˭ᷳ⚃喲ˤ℞ᷕ䘬ˬ埴喲˭炻㗗㈋㊩⍿冯゛䘬㇨ Ĵĵˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 630 ᷕˤ 㚱惵⎰⽫㱽侴㚱䘬㳣≽ℏ⭡ʇʇˬ⽫㇨㱽˭炻侴嬀喲⯙㗗ˬ⽫˭㱽ˤ⽫䎮㳣≽䘬ℐ ĴĶˢ₏ụ㍸⧮嬗烉˪⡆ᶨ旧⏓䴻˫⌟ᶫ炻˪⣏㬋啷˫Ⅎ 2炻枩 582 ᷕˤ 尴炻㚱㗪Ṏ䚜㍍䯉婒䁢ˬ⽫˭炻䃞℞シ⎴㕤ˬ⎵㱽˭ˤˢ ĴĸˢġⒸ炽伥屻凔劍嬗烉˪⣏Ḁ㛔䓇⽫⛘奨䴻˫⌟⚃炻˪⣏㬋啷˫Ⅎ 3炻枩 306 ᷕˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 64 《華梵人文學報》天台學專刊 65

䧖㱽↢䓇炻忇㹭ᶵ㙓炻⾝⾝〱⤪㗗ˤ˭ĴĹ ⺽㔯䘬ˬ㚱↮炷⶜⇑婆烉bhavañga炸˭炻㗗⽫䘬⋩⚃䧖ἄ䓐ᷳᶨˤ➟埴ˬ㚱⽫嬀忈ἄ┬ら㇨䓊䓇䘬⻟⣏䈥⺽≃炻⮯槭ἧ䛦䓇⎔デ劎㦪炻廒徜ᶵ⶚烊 ↮ἄ䓐˭䘬⽫䧙䁢ˬ㚱↮⽫˭炻Ṏ䧙ˬ㚱↮嬀˭ˤ℞⫿䓙 bhava炷㚱炻⬀⛐炻忁堐䚠Ụ㗗㤕≃㐏忤炻従ᶵ⼿⶚炻䃞侴⮎ね⇯㗗冒⶙忈㤕侴䧵ᷭㆸ佺ˤ㬌䓇⬀炸+añga炷ㆸ↮炻天䳈炸䳬ㆸ炻堐䣢忁㗗䓇⬀ᶵ⎗ㆾ仢䘬㡅ẞˤ⽫嬀 ᷕ炻佺㯋ⶎ⎛Ṣ䘬≃慷朆ⷠ⻟⣏炻ἧ⍇⃰䩳㕤冒ᷣ䘬忈㤕侭炻ᷭ侴ᷭᷳ⍵ ᷕˬ㚱↮ἄ䓐˭䘬≇傥炻㗗ἧ㚱ね⛐ᶨᶾ䔞ᷕ炻⽆㈽䓇⇘㬣ṉᷳ攻炻䵕㊩侴嬲ㆸḮ佺㯋䘬⤜晠ˤ㇨ẍ炻⽫⾝忈ἄ㗗㊯㎖㚱ねㆾ埴┬ㆾ䁢ら䘬㧆䲸炻 ℞䓇␥ᷳ㳩䘬ᶵᷕ㕟ˤẍᶨ䓇㚨⇅ℍ偶攳⥳䘬⽫ʇʇˬ䳸䓇⽫˭ᷳ⇶恋䓇㚜㗗⼙枧ᶲ㖯冯⡖句䘬慵溆炻㚨䳪᷎ㆸ䁢廒徜ㆾ妋僓䘬㧆䲸ˤ㇨ẍἃ㱽朆㹭ᷳ⼴炻䵲㍍叿䓇崟䘬⯙㗗ˬ㚱↮⽫˭烊枰㲐シ䘬㗗炻㬌㚱↮⽫冯䳸䓇⽫ ⷠ慵夾⮵㚱ね䘬⽫嬀炻⯌℞㗗Ṣ忻䛦䓇䘬⽫嬀䘬↮㜸炻侴℞ℏ⭡㚜㗗䱦⽖ ℞⮎㗗⎴ᶨ䧖㝄⟙⽫炻⎒⚈➟埴ᶵ⎴䘬ἄ䓐炻⎵佑⌛䁢ᶵ⎴炻ˬ㚱↮⽫˭ 侴德⽡ˤ 䘬ἄ䓐㗗ᾅ㊩䓇␥㳩䘬ᶵᷕ㕟ˤ㭷䔞㰺㚱⽫嶗忶䦳䘤䓇㗪炻ˬ㚱↮⽫˭⌛ ᶨ凔㇨娵䁢䘬ˬ炷ᶨᾳ炸シ嬀˭炻⮎晃ᶲ㗗姙⣂ᶵ⎴ㆸấ䘬墯⎰橼炻㚫㕤㭷ᶨ⇶恋ᷕ䓇㹭烊㚨䁢㖶栗䘬⌛㗗⛐䃉⣊䅇䜉䘬㗪῁炻Ữ⛐㶭愵䘬㗪㓭ḹˬ嬀喲˭炻ˬ喲˭㗗䧵倂ˣ䳬⎰ᷳシ炻⛐忁塷㊯↢Ḯ⽫嬀㗗䳬⎰橼䘬 ῁炻⬫ḇ㚫⛐媠⽫嶗忶䦳ᷳ攻↢䎦䃉㔠㫉ˤ䔞㝸ᾳ䚖㧁㑆㑲㟡攨㗪炻ˬ㚱 ḳ⮎ˤ⛐㗪攻䘬⇵⼴ỵ䦣ᷕ炻⽫嬀㗗ᶨ忋ᷚ⇶恋䓇㹭䘬䳬⎰炻᷎ᶼ㤝℞彭 ↮⽫˭⌛㚫塓ᷕ㕟炻侴㳣帵䘬⽫嶗忶䦳ḇ⯙䓇崟炻ẍὧ嬀䞍娚䚖㧁ˤᶨ㖎忇侴䚠临⛘䓇㹭叿ˤ ⽫嶗忶䦳䳸㜇炻㚱↮⽫⯙㚫⌛⇣ℵ䓇崟炻䚜⇘ᶳᶨᾳ⽫嶗忶䦳䘤䓇䁢㬊ˤ ˬ⽫˭⛐嬀䞍䚖㧁䘬忶䦳ᷕ㚱ᶨᾳ≇傥炻ḇ⯙㗗ˬ廱⎹炷⶜⇑婆ġ ⤪㬌炻⛐ᶵ㳣帵䘬昶㭝炻㚱↮⽫⌛㚫⛐㭷ᶨᾳ⽫嬀⇶恋墉䓇㹭炻⯙㚱⤪㱛 ƗYDMMDQD˭䘬ἄ䓐ˤ㬌ᶨ⽫⾝䓇崟嬀䞍䘬㧋ン冯忶䦳炻ὅ㒂˪㶭㶐忻婾˫ 㯜ᷳ㳩ᶨ凔ˤ 䘬婒㖶炻℞↮妋䁢⋩⚃ᾳ㫉䫔ʇʇ⋩⚃埴䚠 Ĵĺ炻℞ᷕ䘬䫔ᶱᾳ炻⌛㗗⽫䘬㚱斄㕤⽫嬀奢䞍忶䦳ᷕ䘬ˬ廱⎹˭ἄ䓐炻˪㶭㶐忻婾˫㊯↢炻ˬ廱 ˬ廱⎹˭≇傥ˤ⤪ḹ烉 ⎹˭炻ḇ⯙㗗䔞⮵尉炷䚖㧁炸㑆㑲ảỽᶨᾳ㟡攨ㆾシ攨㗪炻⌛㚫㚱ᶨᾳ⎵ 䁢ˬ㚱↮㲊≽炷bhavañga-calana炸˭䘬⽫嬀⛐㬌⇶恋ᷕ䘤䓇炻㚱↮⽫㕤㬌 ЈғଆޑΜѤᅿՉ࣬ǾǾȐΟȑȨᙯӛȩǺǾ྽౲ғޑ౳฻ፏਥૈ ˬ㲊≽˭Ḯᶨᾳ⽫嬀⇶恋ˤ㍍叿炻两ᷳ侴崟䘬⽫嬀⇶恋⇯⎵䁢ˬ㚱↮㕟 ᝻ 炷bhavañga-upaccheda炸˭炻ḇ⯙㗗ˬ㚱↮⽫˭ᷳ⽫㳩㕤㬌塓㇒㕟ˤ䵲㍍ܭጔਔǴٗਔӵ݀ࢂՅр౜ӧ౳߻Ǵ߾౳ਥ᝻ᔐՅጔǶҗ܌ځڗ υᘋǶԜਔǴ྽Ԗϩ੃ѨਔǴғଆ୤բཀ 叿䓇崟䘬⽫⌛廱⎹炷䛤ˣ俛ˣ滣ˣ冴ˣ幓炸Ḽ攨ㆾシ攨䘬䚖㧁ˤ忁廱⎹㕤ڙԖϩޑϷϐΚǴ٬࣬ុ ύᘐԶՉᙯӛȐЇଆݙཀȑ 䚖㧁䘬ἄ䓐⎵䁢ˬ廱⎹˭炻⬫㗗⽫嬀⛐娵䞍ˣ⍾叿ˣ↮⇍䚖㧁ʇʇ㇨䶋忶ޑጔǴ೭ࢂԖϩ܌ՅࣁޑࣚǴջаӕኬ ޑբҔǶӧԸߐ฻ҭฅǶ51 䦳ᷕ䘬ᶨᾳ≇傥ˤ ㆹᾹ䘬⽫⛐嬀䞍䚖㧁忶䦳ᷕ䘬ˬ廱⎹˭ἄ䓐炻⯌℞㗗ˬシ攨廱⎹⽫˭炻 ĴĹˢġ⮎⍱暋旨嬗烉˪⣏㕡㝄ἃ厗♜䴻˫⌟⋩ᶱ炻˪⣏㬋啷˫Ⅎ 10炻枩 66 ᶳˤ ⮵䄏㕤ㄏ⿅䘬㱽攨ˬ廱⎹˭䘬ᾖ埴ᷣ⻝炻℞ᷕ䘬シ佑䁢ỽ烎䫮侭娵䁢炻⽫ Ĵĺˢ⽫䘬⋩⚃埴䚠ʇʇ⽫嬀娵䞍䘬⋩⚃䧖ἄ䓐墉炻℞ᷕ䘬䫔⚃军䫔ℓ枭䘬䚳ˣ倥ˣ ╭ˣ☸冯妠炻㗗䘤䓇⛐⽫嶗忶䦳ᷕ䘬⎴ᶨ䧖昶㭝炻㓭⋩⚃䧖ἄ䓐䘬娵䞍忶䦳㗗⋩ᾳ 嬀䘬ˬ廱⎹˭≇傥炻⛐嬀䞍䚖㧁䘬忶䦳ᷕ炻ᶨ凔㗗塓≽⇢㽨冯ᷣ≽⮳㯪侴昶㭝ˤ℞ᷕ䘬廱⎹⽫炻⍰↮㚱ˬḼ攨廱⎹⽫炷炸˭冯ˬシ攨廱⎹ SDĖFDGYƗUƗYDMMDQD ⺽崟ˬἄシ˭ʇʇ㲐シ䘬ℑ栆烊侴⛐㱽攨ˬ廱⎹˭䘬怠⍾㇨䶋ᶲ炻⇯䲼䃞⽫炷PDQRGYƗUƗYDMMDQD炸˭炻炷旧俐㦻旨叿炻厑㍸劙嬗炻⮳㱽ᷕ嬗烉˪旧㮀忼㐑㤪天䱦妋˫炻冢⊿烉ヰ┬䱦况炻2008 ⸜ 5 㚰炻枩 110-112ˤ炸ġ 㗗ᷣ≽怠⍾炻⚈㗪ˣ⚈⛘冯⚈ᶨ⶙ㅱᾖㅱ⬠ᷳ䔞⇵㇨暨炻侴ᷣ≽㑯⍾⛘ˬ廱 ĵıġġ奢枛叿炻叱⛯嬗烉˪㶭㶐忻婾˫炻⎘䀋烉ᷕ⸛䱦况↲埴炻2011 ⸜ 3 㚰炻枩 445- 446ˤˢ ⎹˭炻℞ᷕ⮯ᷣ≽ᾖ⬠炻⡆ᶲ㚱䙲䘬㑯㱽冯䱦忚䱦䤆䘤㎖⇘Ḯ㤝农炻㇨ẍ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 66 《華梵人文學報》天台學專刊 67

忁⮵㕤ˬ⽫≃˭䘬⡆ᶲ炻㗗⼰⤥䘬挃䶜㕡㱽ˤ 悥天徸ᶨᾖ⬠炻ẍ⡆⻟ˣ䨑⭂℞傥≃ˤ℞ᷕ炻⽫⾝䘬ˬ廱⎹˭炻椾⃰天傥⾓忇ℍˣỷˣ↢㕤⇅ˣḴˣᶱˣ⚃⎬䧖䥒⠫炻ℵ侭炻傥䶋⽫䘬廱⎹傥≃炻 ጣϟᐈձРݳ ḇ⯙㗗奨⮇≃炻天傥彭忇⛘冒⛐嬲㎃℞㇨䶋⠫ˤܛѳȃ ㍍叿炻㬌ᶨ⽫嬀䘬ˬ廱⎹˭≇傥炻⛐㱽攨ᾖ⬠䘬⮎晃㑵ἄᶲ炻ḇ⯙㗗 ˪㶭㶐忻婾˫孂▮ἃ旨冯俾⻇⫸䓙⭂⼿忂䘬䤆嬲≃炻忁㬋㗗ˬ廱⎹冒⽆䥒㲊伭囄ˬ廱⎹˭军℞⬫忻⑩炻⍰㗗⤪ỽ⎗傥䘬烎 ⛐˭㚨檀ㆸ⯙䘬堐䎦烉椾⃰⽭枰婒㖶䘬㗗炻ㄏ⿅㇨㍸⇘䘬炻㇨䶋⠫䘬ˬ廱⎹˭ℏ⭡炻嶐嶅⼰ ⣏炻⎗ẍ婒㗗⊭⏓Ḯ㇨㚱ᶱḀ㔁㱽䘬䛦⣂㱽攨炻䛦⣂嫱慷冯㬊奨㇨䶋䘬䛦 ӧ߃ᕝǴдᔈ၀ҔϖᅿՉ࣬ԾӧঅՉǶϖᅿԾӧջǺᙯӛԾӧǴΕ ځӦБǴၱޑట܌ځԾӧǴᢀჸԾӧǶၱۓԾӧǴрۓԾӧǴՐۓ ⑩栆炻Ṳ⁭⯙⭂ㄏᾖ埴䘬⬠䎮炻Ἦ婒㖶㬊奨㇨䶋廱⎹䘬㈨ⶏ忳䓐ˤ⣂ ᙯӛǴࣁᙯޑᙯӛǴдᙯӛ߃ᕝǴคᅉᛖޑట܌ځਔ໔Ǵၱޑట܌ ⭂ㄏ㇨䶋䘬ℏ⭡侴妨炻ㄏ⿅㟡㒂˪旧⏓䴻˫冯˪凔劍䴻˫炻㍸↢䶋⽆ ጔғ܌Ȩ՛ȩܭǴӃᙯӛȨ൨ȩǴǾǾӆۓ幓ˣ⍿ˣ⽫ˣ㱽䫱ˬ⚃⾝嗽奨˭䘬ᾖ埴㇨䶋⠫炻ᶨ↯⽫⾝㳣≽㇨䶋ㄖ䘬 ӛԾӧǶǾǾவ߃ᕝр⾝ ⮵尉炻悥ᶵ⎗傥崭崲忁⚃ᾳ䭬⚵ˤ军㕤天怠㑯⒒ᶨᾳ㇨䶋炻䁢ᾖ埴䘬㱽 ଆᙯӛЈǴǾӵࢂܭȐ൨ǵ՛ǵ഻ǵ኷ǵЈ΋ნ܄ȑϖᕝЍύ࡭ុ ഗᗺਔǴவШ൧ډЈǴ೭ࢂȨᙯӛԾӧԋ൩ȩǶ೭ᅿᙯӛԾӧၲځ 攨炻⽆䎮婾ᶲἮ婒炻㗗㰺㚱旸⇞䘬ˤỮ㗗⛐⮎晃㑵ἄᶲ炻⯙ὅ㟡⿏ˣシ㦪 ǶؒԖКډـǴȐްճѷ฻ȑբԜઓᡂਔΨёډـᚈख़ઓᡂύёޑ ㆾ䄑゙⮵㱣䘬侫慷炻侴㚱怠⍾ᶲ䘬┬ⶏ忳䓐ˤ Ƕ52ޑೲז׳⛐㬊奨ᾖ佺㗪炻⽫⾝怠⍾ᶨᾳ㇨䶋侴⬱ỷ炻᷎徸㻠⛘⡆䙲⭂⽫炻忁㗗 ᙯӛԾӧ ⤊㐑Ṿ炷㬊炸烊ὅ㬌⮰㲐≃侴ἄ⠫䚠䘬奢⮇炻忁㗗㮀以况恋炷奨炸ˤ㇨䶋 ⠫廱㎃䘬㑵ἄ忶䦳炻㗗䓙⽫⾝䘬⛐ᷣ⮶䘬ˤἳ⤪烉⽆⽫⾝⬱ỷ᷎奢⮇␤⏠ ὅ㬌ㆹᾹ⎗ẍḮ妋炻ㄏ⿅㇨妨䥒㲊伭囄䘬ˬ廱⎹˭炻䡢㚱ἃ㔁ᾖ埴⁛ ʇʇ㊩〗⾝炻廱㎃侴䁢⬱ỷ᷎奢⮇刚幓ʇʇᶵ㶐゛ˤ⛐㬊奨䘬ᾖ⬠忶䦳䴙䘬㟡㒂炻忁㗗ὅ㕤Ḽ䧖冒⛐侴⮯㇨䶋⠫Ḱẍ廱㎃ˤ倚倆ἃ㔁㕡朊炻㚱⎬ ᷕ炻㇨䶋䘬廱㎃炻㗗⽫⾝⛐㖶㖶ḮḮ⛘⛐㑵ἄ炻忁ᶵ⎴㕤↉⣓㔋⽫ᶵ䓙冒䧖ˬ㤕嗽˭炷⌛㇨䶋炸䘬廱㎃ˤ⣏Ḁ厑啑㇨⹎ᷳ䛦䓇䃉慷炻㇨⬠ᷳ㱽攨䃉 ᷣ侴㔋Ḫ䘬㳩≽ˤ 慷炻㓭䥒㲊伭囄㇨䶋⠫廱⎹䘬⽫⾝㑵ἄ炻⯙㚜㗗⏰䎦↢Ḯ寸⭴⣂⃫䘬㧋㚱斄㕤⽫⾝ˬ廱⎹˭䘬㑵ἄ冯䶜佺炻倚倆ἃ㔁⌛⶚㚱ᷳˤ⛐䥒ᾖᷕ炻尴ˤ ⃰⍾ᶨ㇨䶋侴㓅⽫⮰⾝炻ᷭᷭ䶜佺⇯傥旵ặḼ味炻⽆㫚䓴㔋⽫㖯ℍ刚䓴⇅ 㚜⽆㬊奨傥≃䘬➡梲侴妨炻䥒⭂≃⽭枰⽒⸷㻠忚侴⡆攟炻姙⣂⭂⠫㗗䥒⠫⛘ˤ忁㗪炻䁢Ḯ天䅇䶜ˣᾅ㊩⇅ℍ⭂⽫䘬⬱㬊傥≃炻埴侭ᶵ天⾓⾓ℵ ⽭枰℟⁁檀㶙⭂≃㕡傥ẩ⍲炻⽫⾝ᶵ⎗傥⛐㰺㚱㶙⍂⭂≃䘬➢䢶ᶲ炻冒⛐ ℍḴ䥒炻侴㗗ẍ⇅䥒≃⬠佺ˬḼ䧖冒⛐˭炻ḇ⯙ℍˣỷˣ↢䥒⭂䘬ᶱ䧖冒 ⛘⮯㇨䶋⠫Ḱẍˬ廱⎹˭ˤ⁷⇵徘傥⣈嬻⽫⾝彭忇廱㎃䥒⭂Ⰼ㫉侴ℍˣỷˣ ⛐炻冯奨⮇ˣ廱⎹ᷳℑ䧖冒⛐ˤ ↢冒⛐䘬ˬⷓ⫸⤖彭ᶱ㗏˭炻㬋㗗ˬ廱⎹冒⛐˭䘬⭂⽫ㆸ⯙ˤ ℞ᷕˬ奨⮇冒⛐˭㗗㊯傥冒⛐䃉䣁⛘徸ᶨ㞍㟠ˣ䡢⭂Ḽ䥒㓗䥒⽫䘬傥 ≃ˤ侴ˬ廱⎹冒⛐˭炻㗗⽫⾝傥⾓忇ˣ枮忪炻ᶵ怚㺗⛘⽆㫚䓴㔋≽廱ℍ⇅ 䥒ˤ㍍叿炻ℵ廱㎃⇅䥒⮳ˣỢˣ╄ˣ㦪冯⽫ᶨ⠫⿏䫱Ḽ䥒㓗侴ἄ奨⮇ˤ

ˬḼ䧖冒⛐˭傥≃䘬妻䶜炻⛐徸㫉⬠ℍ⇅ˣḴˣᶱˣ⚃䥒䘬昶㭝ᷕ炻 ĵĲˢ奢枛叿炻叱⛯嬗烉˪㶭㶐忻婾˫炻⋿㈽烉ᷕ⸛䱦况↲埴炻2011 ⸜ 2 㚰炻枩 158ˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 68 《華梵人文學報》天台學專刊 69

ϥȃпΚߟΤณ໕ߟ Ӄȃ๗፤

ㄏ⿅ẍ䥒⭂ 䁢ᾖ忻冯⹎䛦䓇䘬慵天傥≃炻᷎ᶼ⏲姜ㆹᾹ烉⛐⬠厑啑䵄ᶲ㇨徘炻ㆹᾹ⎗ẍ⮯ㄏ⿅䘬˪媠㱽䃉婵ᶱ㗏㱽攨˫炻ἄ⤪ᶳ䘬ℕ溆埴䘬忶䦳ᷕ炻䥒㲊伭囄᷎朆╖ᶨ㱽攨炻⬫⎗啱≑㶙⍂䘬⭂≃Ἦ廱㎃㇨䶋炻㬠䲵烉㭷廱㎃ᶨ䧖㇨䶋炻⌛㗗ᶨ䧖ᶱ㗏ㆾ旨伭⯤䘬ㆸ⯙炻ˬ㱽攨䃉慷娻栀⬠˭炻椾⃰炻ㄏ⿅㕤ℕ⹎ᷕ炻䈡⇍⻟婧䥒⹎䘬慵天炻䚠庫㕤⼴Ἦ慵ㄏぇ侴庽㱽攨ᷳ攻᷎䃉昼䣁ˤ 䥒⭂䘬ˬ䥒⬿˭炻ㄏ⿅䁢⣑⎘⬠⤈⭂Ḯ䫱夾ℕ⹎侴䈡慵䥒⹎䘬忻桐ˤ⼴Ἦ 侴㬌ᷕ⎗ẍ⺽Ỡ䘬㗗烉⮰㲐≃冯⟒傥⿏䘬➡梲炻⛐厑啑忻Ἦ婒炻㗗⼿㘢侭⊌佺䥒⭂᷎㑘叿˪慳䥒㲊伭囄㫉䫔㱽攨˫炻㚱℞㈧冒ㄏ⿅ᷳ䫱夾ℕ⹎ 忂ˣ䘤ㄏˣ嫱㝄ˣㆸἃ䘬⽭天㡅ẞ炻㓭枰ᾖ⬠䥒㲊伭囄烊⼿忂ˣ䘤ㄏˣ嫱侴䈡慵䥒⹎䘬⿅゛㶝㸸ˤ 㝄ˣㆸἃ䘬㱽攨晾䃞䛦⣂炻Ữ⎒天⭂≃℟嵛炻⽫⾝⮵㇨䶋⠫䘬廱㎃⎗ẍ冒䫔Ḵ炻ㄏ⿅ẍˬ㇨䶋廱⎹˭䘬㬊奨ᾖ埴⍇䎮炻斉徘ẍ䥒㲊伭囄ὅ㫉廱 ⛐侴䱦㸾炻恋湤⎬䧖ᶱ㗏䘬㱽攨ᷳ攻炻㗗䃉婵䃉㒦䘬炻㖊䃞ẍᶨ㱽攨炻傥㎃䁢䃉慷ᶱ㗏ˣ旨伭⯤侴䌚嫱䤆忂ˣ㘢奢ˣ忻㝄冯ἃ⽟炻ㅱ㚱℞㖑⸜奒幓德忶㇨䶋⠫䘬廱㎃炻侴ℍ㕤䃉慷㱽攨炻㓭ᶨ攨䫱⎴㕤䃉慷攨ˤ忁ḇ⯙㗗⿅ ᾖ嫱䘬橼槿炻忁ḇ⯙㗗⣒嘃⣏ⷓ㇨婒ˬ⽆䥒↢㔁䘬⬿㳦䱦䤆ˤ˭ 䥒⿅⛐ˬ⚃⾝嗽奨˭㇨婒䘬烉ˬ夳倆晾⽑⎬ᶵ⎴炻⼿忻䃉Ḵ炻⎒㗗ᶨ㱽ˤ˭ĵĳ 䫔ᶱ炻⽆⽫⾝嬀䞍䚖㧁䘬ˬ廱⎹˭ἄ䓐侴妨炻ㄏ⿅ˬ㱽攨廱⎹˭䘬⭂ 㬌ᶨ⿅゛炻⛐˪㱽厗⬱㦪埴佑˫ᷕ炻ẍᶨˬ㱽厗ᶱ㗏˭⚻℟䃉慷㱽攨䘬婒ㄏᾖ埴㕡㱽炻䃉䔘⻟⊾Ḯ⽫嬀⽆㑯㱽⇘廱⎹䘬㬋朊≇傥ˤ 㱽炻㚜⬴㔜⛘堐徘Ḯˬẍᶨ攨ℍ䃉慷攨˭䘬ᾖ埴䈡刚炻忁⎗婒㗗ġ⣑⎘⚻㔁䫔⚃炻⽆㬊奨㇨䶋䘬怠⍾Ἦ婒炻⎗ẍ怠㑯怑⎰冒⶙⿏⎹䘬㇨䶋ʇʇ㱽⿅゛䘬㾓妜ˤ 攨炻Ữḇ⎗ẍ⛐⭂≃ㆸ⯙ᷳ⼴炻䁢Ḯ⺋⬠䃉慷㱽攨炻᷎橼㚫ᶨᶨ㱽攨䘬ᶵ 侴㬌ᶨ㬊奨ᾖ埴䘬䈡ġ刚炻㗗⺢䩳⛐ㄏ⿅奒橼⮎ᾖᷳ㇨⼿炻⤪ḹ烉 ⎴䈡⿏炻侴䈡シ⛘ἄシ廱⎹炻ᶨᶨ㚜㎃㇨䶋侴ℍ⎬䧖ᶱ㗏ˤ⤪㬌炻ㄏ⿅㇨婒ˬ䥒㲊伭囄˭䘬廱⎹炻冒㚱䴻婾ὅ㒂炻侴ᶼ㗗⎗ẍ德忶⻟⣏⽫≃Ἦ㑵䶜 ॸᏛǴ 䘬ˤيܫၸǴుᚶᄏཎǹޜᕇǴԾ໾ܶ؇Ǵғࣁ܌Ǵඉคྃڙহ!ഖ ၲǴΜϤ੝യǴ 䫔Ḽ炻ㄏ⿅ẍ冒⶙ᾖ埴䘬䴻槿炻橼㚫⇘Ḯ℟嵛䥒㲊伭囄≃炻⇯傥㕩忂ˣܴۺङ҂Կ໔Ǵᓅᅟ໒৴Ǵݤ๮ΟࢁǴε४ݤߐǴ΋ ङ௭ǵ഍ǵΕǴߡԾ೯ᄇǴόҗд৴Ƕ 攳䘤䃉慷ᶱ㗏㱽攨炻㓭㍸↢Ḯˬᶨᶨ攨ℍ䃉慷攨˭炻ẍˬ㱽厗ᶱ㗏˭ᶨ⥁ 攨侴⚻㺧ἃḀ䘬ᾖ埴⿅゛炻忁⯙㗗⚻㔁㬊奨䘬㾓妜ˤ ㄏ⿅攟⸜䱦⊌䥒⿅炻⋻䃞㚱ㆸ炻橼ぇ⇘ㆸ⯙ᶨˬ䥒㲊伭囄˭炻⌛傥㕩㚨⼴炻⽭枰㲐シ䘬㗗炻ㄏ⿅ˬ㱽厗ᶱ㗏˭䘬ᾖ埴奨炻᷎ᶵ㗗╖⍾ᶨ攨忂ˣ㙊忼ᶱḀ媠⣂㱽攨炻忁䧖冒⛐↢ℍ䃉慷ᶱ㗏㱽攨䘬ˬ䃉婵˭炻ᶵ䣯㗗侴ῷ⺊℞⬫䘬炻䊡晀䘬⬿攨⿅゛炻侴㗗㶙ℍ䴻啷炻䱦⊌䥒⿅㇨䌚⼿䘬䓂㶙 ᶨ⣿⬠䎮炻㚜㗗ᶨ䧖奒橼⮎嫱䘬シ⠫ˤ 䥒⭂≃炻傥⼿ℕ㟡㶭㶐炻⚻㺧媠⣂ᶱ㗏ˣ旨伭⯤䘬⇑䓇㱽攨ˤ ㆹᾹ䓂军⎗ẍ忁㧋婒炻⣑⎘⬠ᷕᶨ⣂䚠⌛ᶼᶨ⾝ᶱ⋫䘬⿏℟⿅゛炻晾㗗⛐㘢侭ㇳ墉⬴ㆸ䘬橼䲣⿏婾徘炻䃞侴㖑⛐ㄏ⿅⥳Έˬẍᶨ攨ℍ䃉慷攨˭ 䘬˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ炻⌛⶚┇℞䪗ῒˤㄏ⿅ˬ⽆奨↢㔁˭侴䘤䁢ˬ媠

ĵĳˢㄏ⿅烉˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 640 ᶳˤ 㱽䃉婵ᶱ㗏㱽攨˭䘬婾徘炻忁⎗ẍ婒㗗⣑⎘⚻㔁⿅゛䘬㾓妜ˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 70 《華梵人文學報》天台學專刊 71

慳㗕ㄏ ĩ2011Ī炻˨䃉婵ˣ䃉婵埴ˣ䃉婵ᶱ㗏冯ˬ媠㱽䃉婵ᶱ㗏㱽攨˭ʇʇ ୥Մਫҭ ℤ婾˨媠㱽䃉婵ᶱ㗏㱽攨˩ᷕᷳˬ䃉婵˭シ㵝˩炻˪䌬⤀ἃ⬠䞼䨞˫炻 Κȃᙡစ 16ˤ 㯪恋嵳旨伭嬗炻˪暄旧⏓䴻˫炻˪⣏㬋啷˫Ⅎ 2ˤ 㰈䓘澇澹 ĩ1990Ī炻˨⋿ⱛㄏ⿅⁛̯䞼䨞ʇʇˮ⣏Ḁ㬊奨㱽攨˯̯㑘徘̯側 ₏ụ㍸⧮嬗烉˪⡆ᶨ旧⏓䴻˫炻˪⣏㬋啷˫Ⅎ 2ˤ 㘗˩炻˪⣂䓘⍂瀪⃰䓇枴⢨姀濱澏㔯普烉⣑⎘㔁⬠̯䞼䨞˫炻㜙Ṕ烉沑㐑伭Ṩ嬗炻˪㐑姞凔劍㲊伭囄䴻˫炻˪⣏㬋啷˫Ⅎ 8ˤ Ⱉ╄㇧ἃ㚠㜿ˤ 䌬⤀嬗炻˪⣏凔劍㲊伭囄䴻˫炻˪⣏㬋啷˫Ⅎ 15ˤ 漵㧡忈炻沑㐑伭Ṩ嬗炻˪⣏㘢⹎婾˫炻˪⣏㬋啷˫Ⅎ 25ˤ ϥȃᆪၰ ㄏ⿅炻˪㱽厗⬱㦪埴佑˫炻˪⣏㬋啷˫Ⅎ 46ˤ 㼀㟪㖶炻˨⣑⎘⃰嵐侭䘬㬊奨⮎嶸˩炻KWWSUHDGJRRGZHEFQQHZVQHZVB ㄏ⿅炻˪媠㱽䃉婵ᶱ㗏㱽攨˫炻˪⣏㬋啷˫Ⅎ 46ˤ view.asp?newsid=28426ˤ 㘢柿炻˪慳䥒㲊伭囄㫉䫔㱽攨˫炻˪⣏㬋啷˫Ⅎ 46ˤ 忻⭋炻˪临檀₏⁛˫炻˪⣏㬋啷˫Ⅎ 50ˤ

Ρȃណစ

奢枛叿炻叱⛯嬗 ĩ2011)炻˪㶭㶐忻婾˫ℐᶨℲ炻冢䀋烉ᷕ⸛䱦况ˤ

ήȃ஠ਫ 䌳㘜唯 ĩ2011)ˤ˪ㄏ⿅㱽厗䥒奨ᷳ䞼䨞ȹ㱽厗ᶱ㗏冯⣏Ḁ⚃⾝嗽䘬Ḻ㓅 ġġġġġġġ冯攳⯽˫炻㕘㔯寸↢䇰䣦ˤ 慳⿏⺋ ĩ2011)ˤ˪⚻枻㬊奨㍊⽖˫炻⎘⊿烉㱽䓴ˤ Ỹ喌⒚劙 ĩ1981)ˤ˪䵂⣑⎘⣏ⷓ̯䞼䨞˫炻Ṕ悥烉䘦厗剹ˤ

ѳȃ፤Н 䌳㘜唯 ĩĪ炻˨ㄏ⿅䥒奨⿅゛ᷕᷳˬ⚃⾝嗽˭˩炻˪ἃ⬠䞼䨞ᷕ⽫⬠⟙˫ 13烉1Į54ˤ 慳⿏⺋ ĩ2011Ī炻˨ㄏ⿅ˬ㱽厗ᶱ㗏˭ᷳˬ⣏Ḁ枻奢㱽攨˭䞼䨞˩炻˪䌬⤀ ἃ⬠䞼䨞˫炻16ˤ ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ˬ㬊奨㇨䶋廱⎹˭䞼䨞 72 《華梵人文學報》天台學專刊 73

When selecting the object of concentration, the practitioner may choose A Study on the “Transformation of the Object a method fitting his specific conditions, needs, and character. However, in of Concentration in Meditation” based on realizing the bodhisattva path and guiding sentient beings, he must also learn to change or adjust his object of concentration and contemplation the advanced the Practice of Samadhi which Is in Harmony skill of which accomplishes his practicing the “immeasurable samadhi with All Methods of Practice as taught by EHQH¿WLQJRWKHUVHQWLHQWEHLQJV´,QUHVSHFWWRWKHVWDWHRIKLVPLQGWKHZD\ he refers to and adjusts the object(s) of contemplation expresses his ability Venerable Huisi. RIFRJQLWLRQNQRZLQJ9LHZHGIURPWKHFUXFLDO0DKD\DQDGRFWULQHZKLFK Venerable Shing-kuang43 HPSKDVL]HVWKHEHQH¿WIRURWKHUVWKLVDOVRIXO¿OOVKLV³YRZWROHDUQDQGPDVWHU Abstract the immeasurable ways of practicing.” Inspired by the idea of “harmonizing all the practices,” Chan master Based on his own experiences, Venerable Huisi expounds those methods +XLVLH[SRXQGVKLVXQGHUVWDQGLQJRIWKH³SHUIHFWLRQRIPHGLWDWLRQ´ GK\ƗQD of concentration and contemplation by means of which the practitioner can SƗUDPLWƗ DQGSUDFWLFHDFFRUGLQJWRWKH%XGGKD¶VWHDFKLQJ+HH[SODLQVWKDWLQ “penetrate the immeasurable ways of cultivation via mastering one method RUGHUWRVDYHDQGEHQH¿WDOOVHQWLHQWEHLQJVDIROORZHURIWKHERGKLVDWWYDSDWK of practice.” Such a teaching enables him to redirect and turn his initial must practice meditation unremittingly. Based on this, his cultivation of the concentration into the cultivation of all the other methods of practice. Venerable various dharani and the immeasurable Samadhi entailing the profound insight Huisi also unfolds the teaching of the “Fahua samadhi” which is the cultivation can be accomplished. which entails the realization of Buddhahood. All this sets up the theoretical 7KLVDUWLFOHDQDO\VHVWKHVSHFL¿FFRQWHQWDQGFKDUDFWHULVWLFRI9HQHUDEOH foundation for the Tiantai-school’s “Complete Teaching of Concentration and +XLVL¶VYLHZRI³WUDQVIRUPDWLRQLQGK\ƗQDSƗUDPLWƗ´E\H[DPLQLQJKLV Contemplation” which has later been developed and advocated by Venerable methods of cultivation, as well as his theory and practice of concentration and Zhiyi in his mature stage of practice and teaching. contemplation from the subsequent four points of view: i) Differentiating between the principles of studies and the methods of Keywords烉ㄏ⿅䥒ⷓ Venerable Huisi ˣ䃉婵 arana (non-contention, non- practice. disturbing)ˣ媠㱽䃉婵ᶱ㗏㱽攨practice of samadhi which is in harmony ii) Differentiating between the abilities and the tools to be used. DUD৆ƗVDPƗGKL ZLWKDOOPHWKRGVRISUDFWLFHˣ 䥒⭂ PHGLWDWLRQFRQFHQWUDWLRQ iii) Understanding the methods used to transform the object of concentration 䥒㲊伭囄GK\ƗQDSƗUDPLWƗ SHUIHFWLRQRIPHGLWDWLRQFRQFHQWUDWLRQ ˣ旨 iv) Penetrating all the immeasurable methods via mastering one method. 伭⯤dharaniˣ⚃⾝嗽catvari smrty-upasthanani (the four foundations of mindfulness)ˣ 廱⎹⽫ mind of transformation 43 The author is the Principal of Buddhist Hong Shi College, Associate Professor at the Department of Religious Studies, Hsuan Chuang University, Taiwan. 法華禪觀與法華圖像之關係 74 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 75

ݳ๽ᕬᢏᇅݳ๽შ჌ϟᜱ߾șҦኌࡧȶݳ๽

ޠຬםή࢐ȷᕬᢏࣽᢏॲ๵ᙢȶ඾౫Քٙȷ

ဏో

䌳㘜唯 ⚳䩳⎘䀋ⷓ䭬⣏⬠厗婆㔯㔁⬠䲣∗㔁㌰ġ 㐀天烉 ᶨ凔Ἦ婒炻䓙㕤䞛䩇忈⁷㓅⍲墯暄䘬⎬䧖⚈䳈炻⤪喅埻忈✳䘬㗪 ẋ㺼嬲⍲℞Ṿ䚠斄䘬⎬䧖䣦㚫㬟⎚⚈䳈炻⬠䓴㚱斄ἃ㔁⚾⁷ᷳ䞼䨞炻䓙喅埻⎚ㆾ侫⎌⍲㬟⎚䞼䨞ᷳ奺⹎Ἦ妋嬨䘬䞼䨞ㆸ㝄炻庫䓙佑䎮⍲⿅゛䘬奺⹎Ἦ妋嬨䘬䞼䨞ㆸ㝄䁢⣂ˤ䃞侴䓙㕤ἃ㔁⚾⁷䘬⼊ㆸ忶䦳⣂ὅ 䄏ἃ㔁䴻℠炻⚈㬌喲啷㕤ἃ㔁⚾⁷ᷕ炻冯℞Ṿ栆✳忈⁷ᶵℙ䘬ἃ㔁⿅゛冯佑㵝炻ῤ⼿⬠Ṣ忚埴㶙ℍ䘬妋㜸炻㕡傥䎮妋⮯ἃ㔁䴻婾℟⁷⊾䘬 ἃ㔁忈⁷ᷳシ佑ˤ 奨枛厑啑㘖䎦刚幓ᷳ忈⁷ᶨ⎹塓夾䁢℞ヰず⽫埴ᷳ℟橼⿏堐䎦炻䃞侴䴻䓙ㄏ⿅㱽厗䥒奨妋嬨ᷳ↮㜸炻℞䥒奨シ㵝⎗塓㶭㤂䓴⭂ˤㄏ⿅ ⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕᷣ⻝ᾖ佺˪⥁㱽咖厗䴻˫ᷕ䘬ˬ⤪Ἦ İ 厑啑⭂˭䥒奨炻᷎ὅ˪⥁㱽咖厗䴻˫㶭㤂㎕䣢ᾖ佺˪⥁㱽咖厗䴻˫㇨⼿㱽厗ᶱ㗏ᷳㆸ㝄䁢ˬᶨ↯䧖㘢˭冯ˬ㘖䎦刚幓ᶱ㗏˭ˤ䓙㬌⎗夳炻⛐˪⥁ 㱽咖厗䴻˫䘬⿅゛ᷕ炻䥒奨冯ヰず炻ᶵỮ㗗⭮ᶵ⎗↮䘬㔜橼炻ヰずṎ ⎴㗪㗗㱽厗䥒奨ᷳ⥁䓐ˤ

斄挝娆 Ļġ 奨ᶾ枛厑啑ˣ㱽厗⚾⁷ˣ㱽厗䥒奨ˣ㘖䎦刚幓ᶱ㗏ˣㄏ⿅

㓞䧧烉2012.12.31ġġġ㍍⍿↲䘣烉2013į04į19 法華禪觀與法華圖像之關係 76 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 77

䴻䘬侣嬗冯慳徎⣂⮞ἃ忈⁷˩ᶨ㔯 Ĵ炻᷎㚱㣲ㆧ〕䡑⢓婾㔯˪Ⓒẋ㔎䃴㱽 ൧ȃࠊّ ; ୱᚡϟණя 厗䴻嬲䞼䨞˫ˤĵ1996 ⸜㚱柷⯂㔯烉˨⊿㛅ἃ㔁䣦⋨ℙ⎴橼䘬㱽厗怹佑䳬 ᶨ凔Ἦ婒炻䓙㕤䞛䩇忈⁷㓅⍲墯暄䘬⎬䧖⚈䳈炻⤪喅埻忈✳䘬㗪ẋ㺼 ䷼冯㳣≽ʇʇẍ㜙櫷ˬ㛶㮷⎰怹忈⁷䠹˭䁢ἳ˩䘤堐㕤˪ἃ⬠䞼䨞ᷕ⽫⬠ 嬲⍲℞Ṿ䚠斄䘬⎬䧖䣦㚫㬟⎚⚈䳈炻⬠䓴㚱斄ἃ㔁⚾⁷ᷳ䞼䨞炻䓙喅埻⎚ ⟙˫Ķ炻᷎㚱⎘䀋⣏⬠喅埻⎚䞼䨞㇨叱Ἓ䍓䘤堐䡑⢓婾㔯 Ļġ˪㔎䃴卓檀䩇 ㆾ侫⎌⍲㬟⎚䞼䨞ᷳ奺⹎Ἦ妋嬨䘬䞼䨞ㆸ㝄炻庫䓙佑䎮⍲⿅゛䘬奺⹎Ἦ妋晐ẋ 420 䩇䞼䨞˫ˤ ⸜㚱岜洔冱烉˨⼴䦎₏倯䘬ˬ㱽厗ᶱ㗏˭䥒㱽嬨䘬䞼䨞ㆸ㝄䁢⣂ˤ䃞侴⤪屨ᶾ⒚⃰䓇㕤˪㔎䃴䞛䩇ℐ普˫䫔ᶫ廗˪㱽厗冯晜㜙⋿⊿䞛䩇⮢䘬ᶫἃ忈⁷˩ᶨ㔯Ṏ䘤堐㕤˪ἃ⬠䞼䨞ᷕ⽫⬠⟙˫ˤķġ 䴻䔓⌟˫ᷕ㇨婒 Ļġˬἃ㔁㜙⁛ẍἮ炻⭋㎂㘖㷉䛦䓇䘬⣏Ḁἃ㔁徸㻠⛐ᷕ⛇ 2001 ⸜⇯㚱岜㔯劙˨⊿⁛㖑㛇䘬ˬ㱽厗ᶱ㗏˭䥒㱽冯忈⁷˩ˤĸġ⎴⸜⎱㛹埵䁢ᷣ㳩炻ἃ㔁喅埻ḇ⣂⍾㛸㕤⣏Ḁ䴻℠ˤ˭Ĳ ἃ㔁⚾⁷㖊⍾㛸㕤⣏Ḁ䴻⿄冯⮷㽌Ṑ⫸䘤堐˨⋿㛅㱽厗䴻㘖攨⑩嬲䚠ȹ婾∱⬳⃫▱Ḵ⸜所䞛⇣䔓 ℠炻⇯⣏Ḁ䴻℠ᷳ妋嬨炻⌛ㆸ䁢℞怠㛸⍲⚾⁷⼊ㆸ忶䦳ᷕ炻䚠䔞➢䢶䘬⃫ ⁷䘬ℏ⭡˩ˤĹġ2004 ⸜㚱悕䣸⬇烉˨䚃Ⓒἃ㔁忈⁷㇨喲⏓䘬㱽厗⿅゛ʇʇ 䳈ˤἃ⁷㇨㒂ẍ忈⁷側⼴䘬䴻℠䎮妋冯⿅ょ炻⎗婒㗗ἃ㔁⚾⁷䈡㬲䘬㛔 ẍ㔎䃴卓檀䩇 45 䩇䁢ᷕ⽫䘬㍊妶˩ĺ炻ġ⎴⸜岜㔯劙Ṏ䘤堐˨ℕᶾ䲨⼴叱岒炻劍䔍⍣䴻℠佑䎮ᶵ婯炻ẍ嗽䎮ᶨ凔喅埻⚾⁷䘬㕡⺷Ἦ↮㜸ἃ㔁⚾⁷炻㱽厗冯㶐⛇奨埴ᷳ圵㓅ʇʇẍ⋿ˣ⊿枧➪Ⱉ䞛䩇䁢ἳ˩ˤĲıġ岜㔯劙᷎㕤 ⇯㛒傥㌴㎉ἃ㔁⚾⁷䘬䈡㬲㛔岒冯䈡⿏ˤ 2005 ⸜䘤堐˨ℕᶾ䲨ᷕ⚳厗⊿⛘⋨䘬㱽厗ˬ⋩ℕ䌳⫸˭ᾉẘ˩ᶨ㔯ˤĲĲ2005 ˬ㔯㛔妋嬨˭冯ˬ⚾⁷䞼䨞˭攻䘬斄Ὢ炻㗗ᶨᾳ㤝⹎墯暄䘬⓷柴炻枰 ⸜䘬慵天䞼䨞怬㚱 Eugene Wang 䘬 Shaping the Lotus Sutra: Buddhist Vi- 侫慷⇘䴻℠⍲婾℠䘬⿅゛⍲㔯㛔⛐⮢⺇䣦佌ˣ㔯Ṣ晭⢓ˣ⓮屰⍲⺋⣏㮹攻 sual Culture in Medieval China.ġĩ ⟹忈㱽厗䴻 Ļ ᷕ⎌ᷕ⚳ἃ㔁䘬夾奢㔯⊾ Ī 䫱䣦㚫ᶵ⎴Ⰼ㫉䘬㳩⁛䉨㱩ˣ⚾⁷ㆾ䞛䩇䘬⼊ㆸ忶䦳⍲斄㴱Ṣ䈑ˣ慵⣏䣦 ᶨ㚠ˤĲĳ ⸜⇯㚱Ḷ⎹㜙˨Ḽᶾ䲨Ḵἃ᷎⛸⁷⛐㔎䃴冯暚ⱉ䞛䩇䘬堐㚫ḳẞ冯⚾⁷⼊ㆸᷳ斄倗⿏ˣ忈⁷⼊ㆸ㗪㛇䘬㔯⬠⍲喅埻桐⯂䫱媠⣂⓷ 柴炻⚈㬌㛔㔯㇨㍸↢䘬䞼䨞㕡㱽炻⁭⛐㕤㍸ὃἃ㔁⚾⁷忁ᾳ墯暄柀➇ᶨᾳ Ĵġġġ⻝⮞䑥烉˨㱽厗䴻䘬侣嬗冯慳徎⣂⮞ἃ忈⁷˩炻˪ἃ⬠䞼䨞˫䫔ᶱ㛇 ĩ1994 ⸜Ī炻 ⊿Ṕ Ļ ᷕ⚳ἃ㔁㔯⊾䞼䨞㇨炻ˤ枩 142Į143ˤ ⎗傥䘬⿅侫奺⹎炻侴朆ᷣ⻝㬌ᶨ䞼䨞奺⹎ᷳ慵天⿏⎗ⅴ楽ㆾ⍾ẋ℞Ṿ䞼䨞 ĵġġġ㣲ㆧ〕烉˪Ⓒẋ㔎䃴㱽厗䴻嬲䞼䨞˫ĩ 厗㡝⣏⬠炻㜙㕡Ṣ㔯⿅゛䞼䨞㇨䡑⢓婾㔯炻 1994 ⸜Īˤ 奺⹎ᷳ慵天⿏ˤẍᶳ⌛ẍ䫮侭䞼䨞䘬㱽厗䴻䥒奨⿅゛ᷳᷣ柴䁢↢䘤溆炻攳 Ķġġġ柷⯂㔯烉˨⊿㛅ἃ㔁䣦⋨ℙ⎴橼䘬㱽厗怹佑䳬䷼冯㳣≽ʇʇẍ㜙櫷ˬ㛶㮷⎰怹忈 ⥳⿅侫䓙ἃ㔁㔯㛔妋嬨䘬奺⹎炻⎗䁢ἃ㔁⚾⁷ᷳ䞼䨞㍸↢⒒ṃ㕘䘬䞼䨞夾 ⁷䠹˭䁢ἳ˩炻˪ἃ⬠䞼䨞ᷕ⽫⬠⟙˫䫔ᶨ㛇 ĩ1996 ⸜Ī炻枩Į184ˤ ķġġ岜洔冱烉˨⼴䦎₏倯䘬ˬ㱽厗ᶱ㗏˭䥒㱽冯晜㜙⋿⊿䞛䩇⮢䘬ᶫἃ忈⁷˩炻˪ἃ⬠ 奺ˤ 䞼䨞ᷕ⽫⬠⟙˫䫔Ḵ㛇 ĩ ⸜Ī炻枩211Į231ˤ ĸġġ岜㔯劙烉˨⊿⁛㖑㛇䘬ˬ㱽厗ᶱ㗏˭䥒㱽冯忈⁷˩炻˪⚻⃱ἃ⬠⬠⟙˫䫔ℕ㛇 ĩ2001 ġġġġġġ⬠䓴⮵㱽厗䴻⚾⁷䘬䚠斄䞼䨞炻⶚㚱䚠䔞䘬䞼䨞ㆸ㝄ˤẍᶳ㊱䞼䨞⸜ ⸜Ī炻枩Į95ˤ Ĺ ẋ炻↿↢悐↮慵天䞼䨞䁢ἳ婒㖶ˤ1993 ⸜㜿ᾅ⟗↢䇰˪㱽厗忈⁷䞼䨞ȹ ġġ⎱㛹⿄炻⮷㽌Ṑ⫸˨⋿㛅㱽厗䴻㘖攨⑩嬲䚠ȹ婾∱⬳⃫▱Ḵ⸜所䞛⇣䔓⁷䘬ℏ⭡˩炻 ġġġ˪㜙⋿㔯⊾˫炻䫔 3 㛇ĩ2003 ⸜Īˤ ▱䘣⌂䈑棐啷㜙櫷㬎⭂⃫⸜䞛忈慳徎⁷侫˫ᶨ㚠 ĳ炻㬌⢾᷎㚱悕䣸⬇䡑⢓ ĺġġ悕䣸⬇烉˨䚃Ⓒἃ㔁忈⁷㇨喲⏓䘬㱽厗⿅゛ʇʇẍ㔎䃴卓檀䩇 45 䩇䁢ᷕ⽫䘬㍊妶˩炻 ˪⚻⃱ἃġ⬠⬠⟙˫䫔ḅ㛇 ĩ2004 ⸜Ī炻枩269Į326ˤ 婾㔯⎘⋿㱽厗⮢䘬ἃ㔁喅埻⍲℞㸸㳩侫ˤġ1994 ⸜㚱⻝⮞䑥⃰䓇䘬˨㱽厗 Ĳıġġ岜㔯劙烉˨ℕᶾ䲨⼴叱㱽厗冯㶐⛇奨埴ᷳ圵㓅ʇʇẍ⋿ˣ⊿枧➪Ⱉ䞛䩇䁢ἳ˩炻˪⚻ ⃱ἃ⬠⬠⟙˫䫔ḅ㛇 ĩ2004 ⸜Ī炻枩325Į356ˤ ĲĲġġ㣲ㆧ〕烉˪Ⓒẋ㔎䃴㱽厗䴻嬲䞼䨞˫ĩ 厗㡝⣏⬠炻㜙㕡Ṣ㔯⿅゛䞼䨞㇨䡑⢓婾㔯炻 Ĳġġġ䫮侭㇨䓐䇰㛔䁢ᶲ㴟Ṣ㮹↢䇰䣦 2000 ⸜䇰ˤˢ 1994 ⸜Īˤ ĳġġġ㜿ᾅ⟗烉˪㱽厗忈⁷䞼䨞ȹ▱䘣⌂䈑棐啷㜙櫷㬎⭂⃫⸜䞛忈慳徎⁷侫˫ĩ ⎘⊿ Ļ 喅 12 Eugene Wang, Shaping the Lotus Sutra: Buddhist Visual Culture in Medieval China. ġġġġ埻⭞↢䇰䣦炻1993 ⸜Īˤˢ University of Washington Press, 2005.ˢ 法華禪觀與法華圖像之關係 78 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 79

ϓǺȨրӃ؂΋ΓઇဎࢱဉǴ᝺ߡੰཇǶഡߝـᢀॣǴΏფۺ䎦˩ˤĲĴ தӸ ᆪᇥᢀॣઓ౦Ǵವόελ๘ฅǶȩĲķ؂䫮侭䓙冒幓䘬䞼䨞↢䘤炻娵䁢ㄏ⿅冯㘢柿䘬䥒奨㱽攨炻⎗ẍ䁢ἃ㔁⚾ ։ᆶကϦၯೀǴ ⁷䘬妋嬨炻ⷞἮ⎎ᶨ䧖奺⹎ˤ⤪䫮侭㚦㕤˨㔯㛔妋嬨冯⚾⁷䞼䨞ᷳ斄Ὢȹ ⣏Ḁ䴻婾ᷳ妋嬨冯奨枛⚾⁷ᷳ䥒奨佑㵝˩ᶨ㔯ᷕ炻㍊妶⣏Ḁ䴻℠ᶱ㗏䥒奨䪢㱽佑嫃婒˪㱽厗䴻˫⮵㕤䔞㗪⢓㕷昶䳂ᷳ⼙枧䚠䔞㶙怈炻℞⮵尉⍲ ᷳ妋嬨冯㱽厗⚾⁷ᷳ斄Ὢ䁢ᷣ庠䘬䞼䨞ˤ㛔㔯⮯䔍徘˨㔯㛔妋嬨冯⚾⁷䞼㕤䌳⮶⍲⫼㔟䫱Ṣˤ㚨㖑䘬奨枛デㅱ抬˪⃱ᶾ枛ㅱ槿姀˫ᷳ䶐个侭‭Ṗ㚦䨞ᷳ斄Ὢȹ⣏Ḁ䴻婾ᷳ妋嬨冯奨枛⚾⁷ᷳ䥒奨佑㵝˩ᶨ㔯ᷳ慵溆炻᷎㈧㍍㕤℞⸷ᷕ㍸⇘炻℞㇨抬ᷳᶫ㡅奨ᶾ枛デㅱᷫ⚆ㅞ嫅ㄞ䵺炷嫅㔟炸Ĳĸ 岰‭Ṗ 娚㔯ᷕ㍸↢䘬嬘柴炻ẍᷕ⚳ἃ㔁ᷕ㚨⺋⍿ᾉ䛦ὅ岜炻㘗ẘ䘬奨枛⚾⁷䁢䇞奒䘬˪⃱ᶾ枛ㅱ槿˫ᶨ⌟ℙ⋩检ḳ侴⼿ˤ䓙˪檀₏⁛ Ʉ 䪢㱽佑⁛˫ᷳ ἳ炻婒㖶⣏Ḁ䴻婾ᷳ妋嬨⍲↮㜸炻⤪ỽ⎗ẍ䁢奨枛⚾⁷ᷳ妋嬨炻㍸↢㕘䘬姀庱Ἦ䚳炻‭Ṗᷳ䇞㚦冯䪢㱽佑Ṍ忲炻ᶼ㶙⍿℞奨枛デㅱᷳ⼙枧ˤġ 妋嬨奺⹎ˤĲĵ ẍ忁ṃ姀庱䁢⥳炻奨枛䘬ヰず䱦䤆炻⌛䓙˪㱽厗䴻ɀ㘖攨⑩˫⍲˪檀 ᷕ⚳⛐䪢㱽嬟㕤大⃫ 286 ⸜侣嬗˪㬋㱽厗䴻˫ᷳ⼴ᶵ忶⋩⣂⸜攻炻ὧ 䌳奨ᶾ枛䴻˫䫱⻀㎂奨枛ᾉẘ䘬ˬ㛔⛇䴻℠˭侴⺋䁢Ṣ䞍ˤĲĹġ㬌⢾炻䓙㕤攳⥳⁛↢檀₏ᷳ奨枛デㅱ䚠斄姀庱炻℞⼙枧᷎⍲㕤檀㕷⎵⢓ˤ⤪ᾖ佺˪㬋奨枛忈⁷⛐ᷕ⚳䴻㬟Ḯ䈡㚱䘬ˬ⤛⿏⊾˭忶䦳炻᷎忚侴⼙枧Ḯ㜙Ṇ奨枛忈㱽厗䴻˫ᷳ₏Ṣᷕ炻ġ䪢㼃炷䪢㱽㶙炸冯檀Ⰼ⢓㕷斄Ὢ⌛䚠䔞⭮↯ˤ䪢㼃 ⁷炻侴ㆸ䁢⬠侭㍊妶ᷳ慵天⬠埻婚柴 Ĳĺˤ奨枛䘬⤛⿏↠栗Ḯ奨枛厑啑ヰず䁢䐗䎲Ṣ炻὿⥻䌳炻䁢㗱᷆䚠䌳㔎ᷳ⻇ˤ⋩ℓ㬚㗪↢⭞炻ⷓᷕⶆ∱⃫䛇䘬䈡岒炻⚈㬌ˬ奨枛˭ᷳ⎬䧖忈⁷炻ⷠ塓夾℞ヰず䱦䤆ᷳ堐⽝ˤẍ䧙⾝奨䁢ⷓˤ˪檀₏⁛˫⌟䫔⚃˨忚∉㜙ẘⰙ䪢㱽㼃⁛˩ᷕ㍸⇘ˬ军⸜Ḵ⋩⚃ 枛ᷳ⎵侴デ⼿奨枛㓹㾇ᷳˬ奨枛デㅱ˭ᶨ⎹塓夾䁢ᶨ䧖ẍᾉẘ⍲䣰㯪㓹岾嫃˪㱽厗˫ˣ˪⣏⑩˫炻㖊喲㶙妋炻⽑傥┬婒炻㓭奨桐␛忻侭炻ⷠ㔠䙰䁢ᷣ䘬ἃ㔁デㅱˤ Ḽ䘦ˤ˭ĲĶ 䓙㕤˪檀₏⁛˫ᷕ姀䪢㱽㶙嫃˪㱽厗䴻˫⛐℞㯠▱⇅⸜炷大⃫ 䚠⮵䘬炻奨枛厑啑晾Ṏ䓙˪㐑姞凔劍㲊伭囄⣂⽫䴻˫ĩ ẍᶳ䯉䧙˪⽫军 312 ⸜攻炸性Ḫ忶㰇ᷳ⇵炻⚈㬌⎗夳奨枛デㅱ⛐ᷕ⚳⬷⁛炻嶅䪢㱽 Ĳķġ˪⣏㬋啷˫Ⅎ 50炻枩 350 ᶳˤ 嬟嬗↢˪㬋㱽厗䴻˫㗪攻䚠嶅⁭㔠⋩⸜ˤ Ĳĸˢ㚱斄嫅㔟ᷳ⭞ᶾˣ䓇⸛ˣṌ忲ˣᾉẘ䈡刚婳⍫夳䲨⽿㖴㒂˪㗱㚠˫⍲˪临㗱春䥳˫ ˪檀₏⁛˫ᷕ⎎⢾姀㚱⍿䪢㱽㶙⼙枧侴↢⭞ᷳ䪢㱽佑炷大⃫ 380 ⸜⭪炸㇨ἄᷳ侫㞍ˤ䲨⽿㖴˨㜙㗱⯭⢓嫅㔟侫˩炻˪㻊⬠䞼䨞˫䫔 20 ⌟䫔 1 㛇ĩ2002 ⸜Ī炻 Ṏ嫃婒˪㱽厗䴻˫炻᷎㚱奨枛デㅱᷳ姀庱烉枩 55Į83ˤ ĲĹˢ椾㫉⮯˪檀䌳奨ᶾ枛䴻˫ᷳ䴻⎵䶐ℍ䴻抬侭䁢忻⭋炻夳˪⣏Ⓒℏ℠抬炽㬟ẋ䛦䴻デ ㅱ冰㔔抬˫炻˪⣏㬋⣏啷䴻˫Ⅎ 55炻枩 339 ᶲˤġ䃞侴㔠⋩⸜⼴㘢㖯⛐˪攳⃫慳㔁抬˫ ᷕ⌣⮯℞⇌䁢‥䴻ˤ忻㚱䃞侴⬠䓴⮵㕤⤪˪檀䌳奨ᶾ枛䴻˫䫱⎗傥朆嬗冒㡝㔯ἃ℠炻ġ ǴЀ๓Ƞݤ๮ȡǶࡕᜏుр٧Ǵൺ 侴佺ẍˬ‥䴻˭䧙ᷳ䘬⬠埻奨溆炻䴻䈏䓘媎Ṗ㍸↢ㅱ慵夾忁ṃˬ㛔⛇䴻℠˭⮵ㆹᾹڂᏢǴၯέ౲ڙݤߐவుדǾ෈ ॥ལ϶ǶǾԿࠍӼΒԃǴ۹གЈ਻੯ੰǴ 䎮妋㬟⎚ᶲṢᾹ⮵㕤ἃ㔁䎮妋ᷳ㬋朊₡ῤ⼴炻⶚徸㻠廱⎹ˤġ⍫夳䈏䓘媎Ṗ䶐˪ℕ܍ε໒ᖱৢǴЦᏤǵϾኦ٠ 㛅⎌忠奨ᶾ枛ㅱ槿姀̯䞼䨞˫ĩṔ悥Ļ⸛㦪⮢㚠⸿炻⸜Īļġ䈏䓘媎Ṗ˪䔹䴻̯䞼䨞˫ ĩ Ṕ悥 Ļ Ṕ悥⣏⬠Ṣ㔯䥹⬠䞼䨞㇨炻 ⸜ Īˤġ㚱斄䈏䓘媎Ṗ奨溆⮵⬠䓴ᷳ⼙枧炻 ⍫夳Ḷ⏃㕡炻˪奨枛ȹ厑啑ᷕ⚳⊾䘬㺼嬲˫ĩ 㱽溻㔯⊾↢䇰䣦炻2009 ⸜Ī炻枩119ˤ ĲĴˢḶ⎹㜙烉˨Ḽᶾ䲨Ḵἃ᷎⛸⁷⛐㔎䃴冯暚ⱉ䞛䩇䘬堐䎦˩炻˪⚻⃱ἃ⬠⬠⟙˫䫔 Ĳĺġġ㚱斄奨枛⁷䓙䓟⿏⇘⤛⿏䘬⿏⇍廱嬲炻䁢ᷕ⚳䈡㚱䘬䎦尉炻ẍ⍲⛐㕗慴嗕⌉ˣ大啷 ġ⋩ᶨ㛇 ĩ ⸜Ī炻枩1Į23ˤ ⍲㜙⋿Ṇ䫱⛘炻奨枛厑啑冯䌳㪲〗〗䚠斄炻⚈侴㗪ẍˬᶾ冒⛐䌳ġ˭⼊尉↢䎦ᷳ㬟 Ĳĵˢġ䫮侭˨㔯㛔妋嬨冯⚾⁷䞼䨞ᷳ斄Ὢȹ⣏Ḁ䴻婾ᷳ妋嬨冯奨枛⚾⁷ᷳ䥒奨佑㵝˩ᶨ ⎚⚾⁷侫⮇炻婳夳Ḷ⏃㕡炻˪奨枛ȹ厑啑ᷕ⚳⊾䘬㺼嬲˫ĩ 㱽溻㔯⊾↢䇰䣦炻2009 㔯㓞ℍ˪℠啷奨枛ȹ岜洔冱⃰䓇奨枛㔯䈑㓞啷䈡廗˫ĩ ⚻⃱ἃ⬠䞼䨞㇨炻2011 ⸜Ī炻 ⸜ Ī炻ġ枩 20ˤ 枩 Į284ˤ ˢ ĲĶġ˪⣏㬋啷˫Ⅎ 50炻枩 ᶳˤˢ 法華禪觀與法華圖像之關係 80 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 81

䴻˫Ī ᷳ㳩埴侴塓夾䁢䥒ᾖᷳ℠䭬炻⎗㗗䓙㕤⛐˪⽫䴻˫᷎ᷕ䃉⮵奨枛⼊㬌溆冯⼴Ἦ奨枛ㆸ䁢⣏䛦ᷳ㘖念㓹暋侭⼊尉䚠⍵ˤ侴ᶼⷞ↢Ḯ⛐⌘⹎㖑㛇尉䘬℟橼㍷徘炻⚈㬌⏦Ṣ庫暋㊯娵↢炻奨枛厑啑ˬ埴㶙凔劍㲊伭囄˭ᷳ䥒奨枛ᾉẘ㗗⏎冯䥒奨⭮↯䚠斄ᷳ⓷柴ˤ晾䃞䚖⇵⮵㕤ˬ慳徎㭼᷀˭ᷳ䈡岒奨⠫䓴炻⤪ỽ廱㎃䁢⛐℟橼忈⁷ᷕᷳ㤪⾝ὅ㒂ˤ㛔㔯▿娎啱䓙⣏Ḁ䴻℠婾冯㳣≽᷎䃉㚜忚ᶨ㬍䘬䚠斄䞼䨞炻Ữ劍䓙 Paul Harrison 㚱斄⣏Ḁ䴻℠⎗傥 ⍲ㄏ⿅䥒ⷓ⮵˪⥁㱽咖厗䴻˫⍲˪椾㤆♜ᶱ㗏䴻˫䫱⣏Ḁ䴻℠ᷳ䥒奨↮㜸䓙䥒⭂䴻槿㇨⺽䘤ᷳ䓂㶙橼ぇ炻᷎ⶴ㛃啱䓙䥒ᾖ⚆㬠ἃ旨㛔㆟ᷳ⣏Ḁ崟㸸冯婾徘炻Ἦ▿娎妋㜸奨枛忈⁷ᷳ䥒奨佑㵝ˤġ 婒 ĳĴ炻᷎侫慷㬌ᶨ⛀橼ㆸ⒉冒䧙䁢ˬ慳徎㭼᷀˭ᷳḳ⮎Ἦ䚳炻⇯㬌ᶨ⌘⹎ 㖑㛇奨枛ᾉẘ⛀橼ᷳ㳣≽ㆾ姙冯䥒ᾖ㚱⭮↯斄Ὢˤġ ະȃᢏॲ߭ӊᇅᢏॲᕬᢏϟᜱ߾ ⎎ᶨ䭯䓙⚾⁷䞼䨞ᷳ奺⹎㍊妶˪奨枛䴻˫冯ˬ㱽厗ᶱ㗏˭ᷳ慵天䞼 ᢏॲᕬᢏ 䨞䁢悕䣸⬇ᷳ˨䚃Ⓒἃ㔁忈⁷㇨喲⏓䘬㱽厗⿅゛ȹẍ㔎䃴卓檀䩇 45 䩇䁢ޠژϜණݏԚفҭࠊᏱ೛ः .. ᷕ⽫䘬㍊妶˩ᶨ㔯ˤĳĵġ悕䣸⬇侫⮇Ⓒᷕ⬿䤆漵⸜⇘Ⓒ䌬⬿⣑⮞⸜攻攳搧䘬晾䃞⬠䓴⮵㕤㚱斄奨枛忈⁷ᷳ䥒奨佑㵝ᷳ⮰叿᷎ᶵ⣂炻Ữ㚱斄奨枛忈㔎䃴卓檀䩇䫔 45 䩇炻᷎ℤ婾卓檀䩇䫔 45 䩇冯⎴㗪㛇䘬䫔䩇炻䫔 46 ⁷冯䥒奨ᷳ斄Ὢᷳ妶婾⌣㔋夳㕤冯奨枛ᾉẘ䚠斄䘬⮰㚠⍲㛇↲婾㔯ᷕˤ㛔䩇炻冯䫔 23 䩇ᷳ斄Ὢ炻侴⊦≺↢䚃Ⓒ㗪㛇㔎䃴䞛䩇⚾⁷ᷳ傰䴉ᷳ䘤⯽ẍ 䭨⮯⃰䇔㡛䚠斄䞼䨞ᷕ䘬ᶨṃ慵天䞼䨞ㆸ㝄炻ġẍ冯ᶳ䭨ㄏ⿅㇨㍸↢ᷳˬ㘖䫔䩇攳⃰㱛炻ġ䫔 45 䩇㽫䷖䱦厗᷎▿娎⮯℞⮵ㅱ斄Ὢ㖶䡢⊾炻ġ䫔 23 䎦刚幓ᶱ㗏˭䥒奨ἄ⮵䄏ˤġ䃞侴䓙㕤冯奨枛ᾉẘ⍲奨枛⚾⁷䚠斄ᷳ䞼䨞䩇⇯忚ᶨ㬍㛅⎹ẍ㱽厗䁢ᷣ橼侴⏓㓅⣂䧖䴻嬲ᷳ㕘忻嶗ᷳ㔜橼⿅゛㺼忚嶗䓂⣂炻㛔㔯旸㕤䭯ⷭ䃉㱽ἄℐ朊⿏䇔㡛炻⚈㬌⁭冱↢ᶳ↿䫮侭娵䁢冯ㄏ⿅ ⎹ˤġ⎎⢾䓙⎴㗪㛇䘬㨓⎹忋䳸Ἦ䚳炻䫔 45 䩇冯䫔 46 䩇䁢ᶨ䳬㳆䩇炻⛐ 䥒奨冯奨枛ᾉẘ斄Ὢ庫䁢⭮↯ᷳ㔠ἳˤġ 柴㛸ᶲ⍵㗈Ḯẍ㱽厗䁢ᷣ⸡炻ẍ㴭㥫䁢㈞䔷炻ẍ奨枛㱽攨ㆾ⻴旨㶐⛇䁢ℍ 㚱斄奨枛厑啑ᾉẘ↢䎦㕤⌘⹎ᷳ䡢↯⸜ẋ炻⬠侭↮䁢Ḵ㳦炻ᶨ㳦㊩Ḵ 攨㕡ὧᷳ⚾⁷㥳⚾⿅゛ˤĳĶ 悕䣸⬇㬌㔯䁢㚱斄奨枛䥒㱽ᷕ炻暋⼿⛘㍸↢ˬ奨 ᶾ䲨婒 ĩ ⤪⯰⩆㛃 Chutiwangs)ļ ⎎ᶨ㳦㊩奨枛ᾉẘ↢䎦㕤Ḽᶾ䲨婒 ĩ ⤪楔枛䥒奨˭冯ˬ奨枛⚾⁷˭斄Ὢᷳ䞼䨞ㆸ㝄炻䃞䓙㕤娚㔯ẍ⚾⁷ᷳ侫⮇冯㭼㺧 Mallmanġ⍲䳡㛔 SchopenĪˤĳıġ晾䃞䳡㛔㊩奨枛ᾉẘ↢䎦㕤Ḽᶾ䲨婒⶚ 庫䁢ᷣ炻⚈㬌⮵奨枛䥒奨⍲℞⚾⁷⯽䎦ᷳ叿⡐䚠䔞㚱旸炻㛔㔯䈡⇍⮯℞婾䁢ᷕ⚳₏Ṣ姀庱㇨嫱⮎䁢婌炻ĳĲ 䃞℞䞼䨞ᷕ㇨㍸⇘䘬⌘⹎䦋厇伭 0DWKXUƗĪ 溆㍸↢炻ẍ夳℞冯ㄏ⿅㱽厗䥒奨ᷳ斄Ὢˤġ ⛘⋨Ḽᶾ䲨ᷳ奨枛ᾉẘ⌣婒㖶Ḯ⌘⹎奨枛ᾉẘ冯䥒奨㚱⭮↯斄Ὢˤ䳡㛔妋悕䣸⬇⛐˨䚃Ⓒἃ㔁忈⁷㇨喲⏓䘬㱽厗⿅゛ȹẍ㔎䃴卓檀䩇 45 䩇䁢嬨↢冒Ḽᶾ䲨䦋厇伭 ĩ0DWKXUƗĪ ⛘⋨㝸ἃ㔁⛘⋨ᷳ↢⛇䠹所炻侴㊯↢⌘⹎ ᷕ⽫䘬㍊妶˩ᶨ㔯ᷕ炻妶婾卓檀䩇 45 䩇⋿⡩ᷳ奨枛䴻嬲䘬㗪ẋ側㘗㗪炻㖑㛇奨枛厑啑ᷳᾉẘ冯↢⭞⛀橼炻䈡⇍㗗ᶨ佌冒䧙ˬ慳徎㭼᷀˭䘬䈡㬲₏ ᶵỮ㍸↢Ḯ˪奨枛䴻˫ˣ˪檀䌳奨枛䴻˫ˣ⍲⎬䧖奨枛デㅱ抬⮵奨枛䴻嬲 ὞⛀橼㚱斄炻Ữ⛐⭞ⶫ㕥侭炻䈡⇍㗗⨎⤛ⶫ㕥侭ᷳ㔠慷炻⇯㖶栗ᶳ旵ˤĳĳġ ⼊ㆸᷳ⼙枧炻㚜㍸⇘Ḯ㘢柿⛐˪奨枛䌬佑˫ˣ˪奨枛㔯⎍˫ˣ˪婳奨枛䴻䔷˫

ĳıġ夳Ḷ⏃㕡炻˪奨枛ȹ厑啑ᷕ⚳⊾䘬㺼嬲˫ĩ 㱽溻㔯⊾↢䇰䣦炻ġ2009 ⸜ Ī炻ġ枩 24Įˤ 23ġġ⍫夳 3DXO+DUULVRQ³6HDUFKLQJIRUWKH2ULJLQVRIWKH0DKƗ\ƗQDņ:KDW$UH:H/RRNLQJ ĳĲ Ḷ⏃㕡⺽䓐ᶱᶾ䲨㗪 ĩ 大⃫ 400 ⸜ Ī 崜⌘⹎㯪㱽ᷳ㱽栗㇨䔁ᶳᷳ䦋厇伭 ĩ0DWKXUƗĪ⛘ ⋨⣏Ḁ₏Ṣὃ⣱奨枛⁷ᷳ姀庱Ἦ婒㖶⛐⌘⹎炻奨枛ᾉẘㅱ↢䎦㕤Ḽᶾ䲨ᷳ⇵ˤ for?” The Eastern Buddhist 28, 1995, pp. 48-69. 24 ġ㓞ℍ˪⚻⃱ἃ⬠⬠⟙˫䫔ḅ㛇炻枩 269Į295ˤġ 22ġ⍫夳 *UHJRU\6FKRSHQ³7KH,QVFULSWLRQRIWKH.XVDQ,PDJHRI$PLWEKƗDQGWKH&KDUDFWHU ĳĶˢ夳悕䣸⬇˨䚃Ⓒἃ㔁忈⁷㇨喲⏓䘬㱽厗⿅゛ȹẍ㔎䃴卓檀䩇 45 䩇䁢ᷕ⽫䘬㍊妶˩炻 RIWKH(DUO\0DKƗ\ƗQDLQ,QGLD´-RXUQDORIWKH,QWHUQDWLRQDO$VVRFLDWLRQRI%XGGKLVW ˪⚻⃱ἃ⬠⬠⟙˫䫔ḅ㛇炻枩 291ˤ 6WXGLHVSS 法華禪觀與法華圖像之關係 82 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 83

⍲˪㐑姞㬊奨˫ᷕ⮵奨枛㱽攨ᷳ斉慳炻⮵㕤奨枛ᾉẘℏ⏓䘬㍸㖯㇨䓊䓇ᷳ 嫱婾徘䓂娛炻⛐㬌ᶵℵ岭徘ˤ䴻䓙Ḷ⏃㕡ᷳṼ䳘侫嫱炻奨枛忈⁷⛐⬳ẋ廱⼙枧ˤĳķ 䃞侴䓙䫮侭⮵ㄏ⿅㱽厗䥒奨ᷳ䞼䨞ㆸ㝄䚳Ἦ炻悕䣸⬇⮵㕤奨枛䥒 ⎹⤛⿏ᷳ⇵炻⛐ᷕ⚳㚦ᶨ⹎ẍ℟㚱䥒⭂傥≃䘬ˬ䤆䔘₏˭朊尴↢䎦ᷳ㬟⎚ 奨㚨慵天ᷳ届䌣炻ᷫ⛐㕤℞㍸⇘Ḯ䪢忻䓇⛐˪⥁㱽咖剙䴻䔷˫ᷕ炻ġ⮯⥁ ㇱ枩炻ḇ⛐⏦Ṣ朊⇵慵䎦ˤĴıġ⛐䎦⬀℟橼䘬⚾⁷ᷕ炻Ḷ⏃㕡᷎㊯↢䚖䎦㓞枛冯奨枛䘬ˬ㘖䎦刚幓ᶱ㗏˭夾䁢⽆冒⇑冯⇑Ṿ䘬ℑᾳ奺⹎⮵㕤㱽厗⸛䫱 ℍ˪⣏㬋啷炽⚾⁷悐˫䫔ℕℲᷳ˨⋩Ḵ朊奨枛Ḵ⋩⚃ㅱ䎦˩⚾⌛冯⮞娴䥒 ⣏ㄏ䘬⮎嶸冯⌘嫱ˤĳĸġ㬌溆䫮侭⮯㕤ᶳ㔯ᷕ≈ẍ⺞Ỡ妶婾ˤġ ⷓ㚱斄ˤĴĲ Ḷ⏃㕡䘬˪奨枛ȹ厑啑ᷕ⚳⊾䘬㺼嬲˫ᶨ㚠⟒䧙役ẋẍ㚨ℐ朊⿏奺⹎ 㬌⢾炻Ḷ⏃㕡⛐↮㜸㚨㖑↢䎦㕤㔎䃴䘬ˬ㯜㚰奨枛˭ĩ丒㕤 943 ⸜Ī㗪炻䞼䨞ᷕ⚳奨枛ᾉẘ⍲奨枛⚾⁷ᷳ䞼䨞ㆸ㝄炻℞䞼䨞㕡㱽㍉㫸⣏⸜ (Daniel Ṏẍἃ㔁䴻婾ᷕⷠ夳ẍˬ㯜ᷕ㚰˭ᷳ╣炻⌛䎦尉廱䝔⌛必ᷳ嘃⸣⿏⍲䨢⿏ Overmyer) 㕤 1998 ⸜㍸↢ᷳˬTHF 䞼䨞㱽˭炻䳸⎰ˬ㔯䌣˭(text)炻ˬ㬟 ᷳ㤪⾝炻Ἦ娖妋奨枛冯㯜㚰ᷳ斄Ὢˤ⚈侴ⷞ㚱凔劍䨢奨ᷳ䥒奨シ␛炻Ĵĳ 䃞 ⎚˭(history)炻␴ˬ䓘慶婧㞍˭ ¿HOGZRUN ˤ晾䃞℞屓䨧ℐ㚠ᷳ⓷柴䁢ˬ䁢 ⎴㗪Ḷ⏃㕡Ṏ⎴シⰙ㛔春⫸䘬奨溆炻娵䁢㯜㚰奨枛⁷ᷕᷳ姙⣂⃫䳈炻⤪䪡 ỽ奨枛忈⁷⛐ᷕ⚳㬟䴻⤛⿏⊾ᷳ忶䦳˭炻Ữ⛐℞㬟⎚侫⮇ᷕṎ㚱㔠ᾳ䪈䭨㜿⍲㾹ⶫ㸸冒ᷕ⚳Ⱉ㯜䔓炻侴奨枛㕄ῂⱑ䞛ㆾ㧡㛐ᷳ攺㔋⦧ン炻⃫ᷫḶᷕ 妶婾⇘奨枛忈⁷冯䥒奨ᷳ斄Ὢˤ⤪娚㚠䫔Ḽ䪈˨䤆䔘₏冯奨枛䘬㛔⛇⊾˩ ⚳㖑㛇㍷丒晙⢓ᷳᶾ὿丒䔓ˤĴĴ ᷕ炻㍸⇘昌Ḯ⛐Ⓒẋ⍲Ⓒẋᷳ⇵炻䔞奨枛↢䎦㕤嗼婈ᾉ䛦䘬⣊⠫ᷕㆾ䣢䎦 ᶲ徘㚱斄奨枛冯䥒奨斄Ὢᷳἳ嫱炻昌圵⎰⌘⹎凔劍䨢奨ᷳ㯜㚰奨枛⁷ 㕤℞⇵㗪炻⼨⼨䎦₏Ṣ䚠炻ᷕ⚳₏Ṣᷕ炻Ṏ㚱Ḵỵ䤆䔘₏塓夾䁢奨枛ᷳ⊾ ↢䎦㕤⋩ᶾ䲨⢾炻℞Ṿ奨枛ᾉẘ䘮Ⱄℓᶾ䲨ᷳ⇵ˤ⚾⁷屯㕁⍲⎚㕁䘮䚠䔞幓ˤġ⤪Ḽᶾ䲨⇵⼴䘬⮞娴䥒ⷓ ĩ425Į514Ī ⍲ᶫ军ℓᶾ䲨䘬₏ụ䥒ⷓ ĩ ⋺㕤㚱旸ˤᶼ䓙㕤ᶲ徘䞼䨞ㆸ㝄㇨㫚嗽䎮䘬ᷣ天⓷柴᷎朆ˬ奨枛䥒奨˭冯℟橼 Ī 䘮塓夾䁢⋩ᶨ朊奨枛䘬⊾幓ˤġ㚱斄㬌Ḵỵ䥒ⷓᷳ䓇⸛炻䘮㚱姙⣂冯 ˬ奨枛⚾⁷˭攻ᷳ斄Ὢ炻ᶲ↿婾徘䘮⛐嗽䎮℞⎬冒䘬ᷣ天⓷柴㗪旬ⷞ㍸⇘炻䥒奨⍲啱䓙䥒奨㇨⼿ᷳ䤆䔘傥≃ᷳ䚠斄姀庱炻⤪㓞ℍ˪慹昝㡝⇶⽿˫ᷳ˨娴 ⚈㬌⮵㕤ˬ奨枛䥒奨˭冯℟橼ˬ奨枛⚾⁷˭攻斄Ὢᷳ⓷柴㇨㍸ὃ䘬屯㕁Ṏ 㱽ⷓ⠻娴所˩ᷕ炻⌛㚱ẍᶳ姀庱 Ļ 㚱旸炻⚈㬌䫮侭㒔㕤ᶳ䭨ᷕ炻㍉⍾ᶨ冯⚾⁷⬠⍲㬟⎚侫⎌⬠ᶵ⎴䘬妋嬨忚嶗炻⌛䓙ᷕ⚳䥒ⷓ⮵⣏Ḁ䥒奨䘬婾徘ᷕἮ慸㶭ˬ奨枛䥒奨˭冯℟橼ˬ奨枛 ቻ઩ଚᓘǴ ⚾⁷˭攻ᷳ斄Ὢˤġ܈ > ሸֺϐҬ )58:*ǴัᡉᡫၞǴ೏Ꮃ২⛭Ǵॄ׺਀᜔ ኧೀǾ39ي҂ӂǴᝌຎдЈ < ΋ਔϐύǴϩقኧВό१ < ᒕ܈ ୥ȃȶ඾౫Քٙή࢐ȷᕬᢏᇅᢏॲആ჌ϟᜱ߾ ⺽㔯ᷕᷳˬ尓妨㛒⃮˭㊯䴻䓙䥒ᾖ㇨⼿ᷳˬ⣑䛤忂˭ļ 侴ˬㆠ夾Ṿ⽫˭⇯ ㊯䴻䓙䥒ᾖ侴⼿ˬṾ⽫忂˭ļˬᶨ㗪ᷳᷕ炻↮幓㔠嗽˭⇯㊯䴻䓙䥒ᾖ侴⼿䫮侭㚦㕤㊁ἄ˪ㄏ⿅㱽厗䥒奨ᷳ䞼䨞ȹ㱽厗ᶱ㗏冯⣏Ḁ⚃⾝嗽䘬Ḻ㓅䘬ˬ䤆嵛忂˭ˤĳĺ ℞Ṿ㚱斄⮞娴䥒ⷓ⍲₏ụ䥒ⷓᷳ䤆䔘ḳ嶉炻Ḷ⏃㕡⶚侫

99ˤ ĳķˢ⎴ᶲ炻枩 ˤ Ĵıġġ⍫夳Ḷ⏃㕡˪奨枛ȹ厑啑ᷕ⚳⊾䘬㺼嬲˫䫔Ḽ䪈˨䤆䔘₏冯奨枛䘬㛔⛇⊾˩炻枩 ĳĸˢ⎴ᶲ炻枩 Į280ˤ 223Į251ˤġ ĳĹˢ㓞ℍ˪ᷕ⚳ἃ⮢⎚⽿⼁↲˫䫔ᶨ廗炻䫔ᶱℲ ĩ ⎘⊿ Ļ 㖶㔯↢䇰䣦炻1980 ⸜Ī炻枩 ĴĲġġ⎴ᶲ炻夳枩 230Į231ˤ˨⋩Ḵ朊奨枛Ḵ⋩⚃ㅱ䎦˩⚾夳⎴ᶲ炻枩 259ˤˢ ġ368Į369ˤ Ĵĳġġ⍫夳Ḷ⏃㕡˪奨枛ȹ厑啑ᷕ⚳⊾䘬㺼嬲˫炻枩 265ĮĮˤ ĳĺˢ⍫夳ᶩ㓷˪ἃ㔁䤆忂ȹ㻊嬗ἃ℠䤆忂㓭ḳ㔀ḳ䞼䨞˫ĩ 㱽溻㔯⊾ ĭ ⸜Ī炻枩82Į ĴĴˢ⎴ᶲ炻枩 268ˤ 法華禪觀與法華圖像之關係 84 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 85

冯攳⯽˫ᷕ娛䳘↮㜸ㄏ⿅⛐˪晐冒シᶱ㗏˫ˣ˪㱽厗䴻⬱㦪埴佑˫⍲˪媠娛䳘婾徘炻劍䴻䓙℞⮵˪⥁㱽咖厗䴻˫䥒奨ᾖ埴ᷳ奺⹎Ἦ妋嬨炻⎗㚜㶙ℍ 㱽䃉婵ᶱ㗏㱽攨˫ᶱ悐叿ἄᷕ䘬ˬ㱽厗ᶱ㗏˭ˤ䓙㕤㚱斄ㄏ⿅䘬㱽厗䥒奨炻䝕妋℞㔜橼䎮婾㝞㥳⍲℞佑㵝ˤẍᶳ䫮侭⮯䔍徘婾ㄏ⿅⤪ỽ㕤˪媠㱽䃉婵䈡⇍㗗℞ᷕ㚨㟠⽫䘬ˬ㘖䎦刚幓ᶱ㗏˭⿅゛炻⛐⬠䓴ᷕ⯂㛒⺋㲃⛘塓䎮妋炻 ᶱ㗏㱽攨˫娖慳˪⥁㱽咖厗䴻˫ᷕᷳ⤪Ἦ İ 厑啑䥒奨ˤ ⚈㬌䫮侭⮯ᶵ㎋ℿ岭炻娛䳘婒㖶㊁ἄᷕ冯㬌嬘柴䚠斄䘬悐↮ˤ⛐䎦⬀䘬ㄏ ⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ炻ㄏ⿅ẍḴ䧖ᶵ⎴䘬㕡⺷炻Ἦ↮⇍ᶱ䧖䫱⿅䥒奨叿ἄᷕ炻⬠䓴⮵˪晐冒シᶱ㗏˫⍲˪㱽厗䴻⬱㦪埴佑˫ᷳ䞼䨞ㆸ㝄䳂ᷳ䥒⭂烉庫⣂炻侴˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷳ䞼䨞ㆸ㝄⇯庫䁢㚱旸ˤ℞ᷕᶨᾳ⍇⚈⎗ ӜคՅۓǴ΢ۓӜՅࣚۓǴύۓӜటࣚۓԖคໆǴᕴᇥΟᅿǺΠۓ 傥㗗⬠侭娵䁢˪媠㱽䃉婵ᶱ㗏㱽攨˫⮵㘢柿䘬⼙枧庫ᶵ㖶栗ˤ⚈䁢ㄏ⿅䘬 ࢂӵۓǴ΢ۓࢂၬЍՕۓǴᕴᡙΟࣚǶύۓࢂᖂᆪۓǶൺԛΠۓ㱽厗䴻⬱㦪埴佑˫ᷕ䘬ˬ㚱䚠埴˭冯ˬ䃉䚠埴˭奨⾝炻䁢㘢柿娛䳘斉徘 ࣚ˪ Ƕ47ۓǴϷፏ๦ᙓۓٰ 㕤˪㱽厗ᶱ㗏ㆢ₨˫ᷕ炻侴ㄏ⿅ᷳ˪晐冒シᶱ㗏˫⇯䓙㘢柿攳⯽㕤˪慳㐑姞凔劍㲊伭囄⣂奢シᶱ㗏˫冯˪㐑姞㬊奨˫ᷕᷳˬ朆埴朆⛸ᶱ㗏˭炻⚈㬌㚱斄˪媠㱽䃉婵ᶱ㗏㱽攨˫䘬䞼䨞炻庫˪㱽厗䴻⬱㦪埴佑˫⍲˪晐冒シᶱ ẍᶳ↮㜸˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ䘬䥒⭂婾徘炻䓙ᶳ↿Ḵ溆↮㜸⮯⎗ 㗏˫䁢⮹ˤĴĵġ䃞侴䫮侭⌣ẍ䁢˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ炻喲⏓Ḯ妋嬨ㄏ⿅䚳↢炻ᶲ㭝⺽㔯ᷕᷳˬ倚倆⭂˭ˣˬ彇㓗ἃ⭂˭ˣ⍲ˬ⤪Ἦ İ 厑啑⭂˭炻㱽厗䥒奨橼䲣㚨䚜㍍ḇ㚨斄挝䘬婾徘炻⚈䁢ㄏ⿅⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ 䈡⇍㗗ˬ⤪Ἦ İ 厑啑⭂˭ᷳ⠫䓴婒㖶炻⣏⣂↢冒˪⥁㱽咖厗䴻˫炻⎗夳ㄏ ᷕᶵỮ䚜㍍婒㖶℞㱽厗䥒奨ᷳ橼䲣炻㚜㖶䡢⛘㊯↢ˬ㘖䎦刚幓ᶱ㗏˭䁢㱽⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫䥒奨橼䲣冯˪⥁㱽咖厗䴻˫䥒奨攻㚱⭮↯斄ὪˤĴĸ 厗䥒奨ᷳᾖ埴䚖㧁ˤ䁢婒㖶㬌溆䁢ỽ傥䁢奨枛厑啑ᷳˬᶱ⋩ᶱㅱ⊾幓˭ㆾ 晾䃞⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷳ攳柕炻ㄏ⿅⺽䓐Ḯ˪㐑姞凔劍㲊伭囄 ˬ㘖䎦ᶨ↯刚幓˭ᷳ忈⁷㍸ὃḮ妋嬨䘬㕘奺⹎炻䫮侭⮯↮㜸ㄏ⿅˪媠㱽䃉䴻炽ᶨ⾝⑩˫炻䃞侴㍍叿䩳⌛ẍ˪⥁㱽咖厗䴻˫ᷕ䘬⤪Ἦ䥒奨Ἦ婒㖶䁢ỽ 婵ᶱ㗏㱽攨˫ᷕᷳˬ㱽厗䥒奨˭炻Ἦ妋㖶˪㱽厗䴻˫冯ˬ㘖䎦刚幓ᶱ㗏˭ 埴侭暨ᾖ佺䥒⭂烉 ᷳ斄Ὢˤ ǴаΜΚၰᅿඵǴۓ䤷Ⲟ⃱⑱㊯↢炻˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷳ䈡刚䁢℞⮵厑啑䁢⹎䛦侴 ΟШΜБคໆፏՕǴऩటᇥݤࡋ౲ғਔǴӃΕᕝ⤪ 44 ჹݯǴளၰӢጔǴаݤ౳ᢀჸഖǴа΋ϪځޕৡձǴ܄曰㳣忳䓐ᷳ䤆忂㍷徘姀庱䓂娛ˤĴĶ 䃞侴䫮侭⛐娛䳘↮㜸ㄏ⿅˪媠㱽䃉婵ᶱ ᢀჸ౲ғਥ 44 44 4444444 ΟࢁǴيǴӜࣁՕ౳ǴҭӜ౜΋ϪՅޣ㗏㱽攨˫ᷕᷳ䥒奨婾徘⼴炻䘤䎦ㄏ⿅⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ⮵䤆忂ᷳ ᅿඵᇥݤࡋ౲ғǶ΋Ϫᅿඵ 444444 ǵߓᛥᅇيǵၬЍՕيǵፏ๦ᙓيΟࢁǴ΢բ΋ϪՕيҭӜද౜Յ Ĵĵġġġ㊩㬌䧖シ夳ᷳ⬠侭⤪慳㬋㊩炻夳˪ㄏ⿅䥒奨⿅゛ᷳ䞼䨞˫枩 89ˤ慳㬋㊩⮵㕤ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷳ奨㱽冯ℏ⭡↮㜸婳夳枩 89Į128ˤ慳㬋㊩㕤˪ㄏ⿅䥒奨⿅゛ᷳ䞼䨞˫ᷕ炻⺽䓐㛙⮩毚ᷳ奨溆ẍ䁢ˬᶨ⽫叔埴˭䘬⚻圵⿅゛炻䁢㘢柿⼴Ἦ∝䩳䘬ˬ㱽 Ĵķġ˪⣏㬋啷˫Ⅎ 46炻枩 ᶳĮ枩628 ᶲˤˢ 厗⚻枻ᷳ㖐˭ˣˬᶨ⾝ᶱ⋫˭冯ˬ⋩⤪㗗䚠˭⤈䩳Ḯ䎮婾➢䢶⢾炻᷎㍸↢ㄏ⿅⛐幓 Ĵĸġġ㚱斄˪⥁㱽咖厗䴻˫ᷕᷳ䥒奨⿅゛炻㚱䯉䥨⧍⌂⢓婾㔯˪㱽厗䴻䥒⿅゛ᷳ䞼䨞˫ᶨ 橼䘬奨㱽㕡朊炻ṵ㗗╖䲼䘬⋩㱽䓴炻⯂㛒䘤⯽ㆸ㘢柿䘬⋩䓴Ḻ℟ᷳ斄Ὢ炻⚈㬌ㄏ⿅㔯炻㔯ᷕ▿娎妶婾˪⥁㱽咖厗䴻˫ᷕᷳ⤪Ἦ䥒奨⍲ᾳ⇍厑啑䥒奨炻℞⮵䚠斄䴻㔯冯 ᷳᶨ⽫奨㱽⁭䁢㘢柿ˬᶨ⾝ᶱ⋫˭ᷳ暃⼊ˤ夳慳㬋㊩˪ㄏ⿅䥒奨⿅゛ᷳ䞼䨞˫炻枩㬟ẋ䚠斄姣慳䘮㚱㍸⍲炻Ữ㛒妶婾倚倆䥒奨ˤ⚈℞⍫侫姣慳㵝味⎬⭞炻⚈㬌娚㔯⮵ 120Į121炻᷎夳㛙⮩毚˪⣑⎘⬿㤪婒˫ĩ ⚃ⶅ烉⶜嚨㚠䣦炻2004 ⸜Ī炻枩24ˤġ ˪⥁㱽咖厗䴻˫䴻㔯ᷕ䥒奨⿅゛ᷳ婾徘㔜橼⿏⍲橼䲣⿏庫ᶵ⬴㔜炻䃞ṵᶵ⣙䁢䁢ᶨ ĴĶˢ䤷Ⲟ⃱⑱娵䁢ㄏ⿅⛐˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ⮵䤆忂䘬㔀徘ㅱ䓙ˬ`奨˭ᷳ奺⹎Ἦ 枿℟攳∝⿏ᷳ䞼䨞ˤ㔯ᷕ晾㛒㍸⍲ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫冯˪⥁㱽咖厗䴻˫ᷳ ≈ẍ䎮妋ˤ夳䤷Ⲟ⃱⑱˨⋿ⵥㄏ⿅̯䥒奨˩炻˪⌘⹎⬠ἃ㔁⬠⬠⟙˫䫔 14 ⌟䫔 1 斄Ὢ炻Ữṵ℟⍫侫₡ῤˤ夳䯉䥨⧍˪㱽厗䴻䥒⿅゛ᷳ䞼䨞˫ĩ 㜙㴟⣏⬠⌂⢓婾㔯炻嘇ĩ1965 ⸜Ī炻枩201Į203ˤ 2003 ⸜Īˤˢ 法華禪觀與法華圖像之關係 86 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 87

⍿℞Ƕӵࢂ ⣂ỵ⛐ᷭ怈≓Ἦᾖ埴厑啑忻炻Ữ⌣⾀⣙㛔栀ᷳ倚倆⻇⫸婒ᶨἃḀ᷎䁢يǵΠբΟ༡Ϥ፪౲ғϐيǵᙯ፺ဃࡆፏλЦيǵፏϺЦي Јύ΋ਔՉǴค߻คࡕǴҭคύ໔Ƕ 姀 ĩ 䫔ℕ⑩军䫔ᶫ⑩ Ī炻侴倚倆⻇⫸⛐ἃ旨嫃婒㬌䴻⼴炻Ṏˬ冒嬀㛔栀˭ˤۺǴ΋يǴ΋Ϫ౲ғي΋ϪՕ ԋǶ49 ⤪˨㌰⬠䃉⬠Ṣ⑩䫔ḅ˩ᷕ炻旧暋冒嬀㛔栀ᷳ䴻忶⌛䁢ᶨἳ烉܌΋ਔᇥݤࡋ౲ғǴࣣࢂᕝݢᛥᇋфቺ

฻ۘόᆪፏε๦ᙓளךǺȨۺᶲ㭝⺽㔯ᷕ㚨ῤ⼿ㆹᾹ㲐シ䘬㗗ℑᾳㄏ⿅⺽䓐˪⥁㱽咖厗䴻˫ᷳ嗽ˤ ᅟਔ཮ύཥวཀ๦ᙓΖίΓǴࠍբࢂ ܌ፏ๦ᙓЈϐޕ⛐䫔ᶨ㭝ᷕ炻ㄏ⿅溆↢⤪Ἦẍˬἃ䛤˭ㆾˬᶨ↯䧖㘢˭奨䛦䓇㟡⿏婒㱽ᷳ ӵࢂ૶ǴԖՖӢጔԶፏᖂᆪளӵࢂ،ǻȩᅟਔШ൧ Ǵӕਔวߓ܌ЦՕޜܭᆶߓᜤ฻ǴךηǼتǴԶ֋ϐГǺȨፏ๓ۺ ˩傥≃炻ᷫ˪⥁㱽咖厗䴻˫ℐ䴻ᶨℵ↢䎦䘬ᶨᾳ慵天ᷣ柴ˤ⤪⛐˨⸷⑩䫔ᶨ ςளԋךத༇ᆒ຾Ǵࢂࡺךἃℍ䃉慷佑ᶱ㗏⼴炻㓦䚱攻䘥㮓䚠⃱炻䄏㜙㕡叔ℓ⋫ᶾ䓴炻有ᶵ␐念炻侴 ᑦӭᛥΟᙕΟ๦ගЈǶߓᜤத኷ӭᆪǴ ݤǴҭៈஒٰፏՕݤᙒǴ௲ϯך㬌䤆嬲⺽侴⻴≺厑啑ᷳ⤥⣯⽫炻ἃ旨⼿䞍⻴≺厑啑㫚⼿䞍ἃ㓦⃱ᷳ⚈䶋䘬 ߓᑦӭᛥΟᙕΟ๦ගǴԶߓᜤៈ࡭ Օ߻ǴԾᆪ௤ܭҁᜫӵࢂǴࡺᕇථ૶Ƕȩߓᜤय़ځ㬌ᶨ⽫⾝炻侴⼴㚱ℐ䴻ᷳ攳⯽ˤĴĺ ⛐˨㕡ὧ⑩䫔Ḵ˩ᷕ炻Ṏ㚱ˬ奨䛦䓇㟡⿏˭ ԋ൩ፏ๦ᙓ౲Ǵ ၸѐคۺǴЈε៿഻Ǵள҂මԖǶջਔᏫىڀᜫ܌婒㱽ᷳḳἳ炻⤪ἃ旨⛐䃉⓷冒婒媠ἃ䫔ᶨ㕡ὧ䓂㶙⽖⥁暋妋ᷳ㱽 ĩ ≃ˣ䃉 ૶Ϸ୯βಷᝄǴ ᆪǴҭ᛽ҁᜫǶ53܌䓷ˣᶱ㗏ˣ䥒⭂ˣ妋僓䫱ᶵ⎗⿅嬘㱽 Ī ⼴炻晾䃞况⇑⺿ᶵ妋ἃ旨㬌冱侴䘤 ໆί࿤ሹፏՕݤᙒǴ೯ၲคᛖǴӵϞ ⓷炻䃞⚈ἃ旨⚈栏ㄖ⛐⟜⡆ᶲㄊ㭼᷀ˣ㭼᷀⯤ˣ⃒⧮⠆ˣ⃒⧮⣟䫱Ḽ⋫Ṣ 劍倆㱽⮯⎗傥㚱媿㱽ᷳ⼴㝄炻⚈侴⛐况⇑⺿ᶱ㫉婳㱽炻ᶼḼ⋫⡆ᶲㄊṢ徨㬌㭝䴻㔯ᷕἃ旨ᶵỮ䁢旧暋婒㖶℞厑啑㛔栀⍲枸妨㛒Ἦᷳㆸἃᷳ㝄炻 ⹏⼴炻㕡婒˪⥁㱽咖厗䴻˫ˤĵı˪⥁㱽咖厗䴻 Ʉ 喍勱╣⑩䫔Ḽ˫ᷕ㚜䚜 ᶼḇ⛐䎦⟜䩳⌛ẍ⽫⾝柀㚫媠㕘䘤シ厑啑ℏ⽫䘬䔹⓷炻⚈侴⛐㕘䘤シ厑啑㍍婒㖶ἃ旨⮵䛦䓇䧖⿏ˣ䚠ˣ橼ˣ⿏䫱ᷳ䓂㶙䎮妋烉 ᷎㛒㍸⓷ᷳね䉨ᶳ炻冒埴婒㖶旧暋⼿ẍ㌰⤪㗗姀ᷳ⚈䶋ˤἃ旨㬌䧖ẍˬ䞍倥䛦⽫⾝˭䘬㕡⺷婒㱽ᷳ㕡⺷Ἦ攳⯽˪⥁㱽咖厗䴻˫ᷳ㓭ḳね䭨炻⌛㗗ἃ Ƕ 旨䘬ˬἃ䛤˭⍲ˬᶨ↯䧖㘢˭ᷳ忳䓐炻㬌䁢˪⥁㱽咖厗䴻˫ᷕⷠ夳ᷳ婒㱽ޕளфቺǴόԾ᝺܌Ԗ౲ғᆪӵٰݤǴऩ࡭᠐ᇝǴӵᇥঅՉǴځ Ֆ٣ǵࡘՖ٣ǵ 㕡⺷ˤ⎎⢾㬋⚈ἃ旨ᷳˬᶨ↯䧖㘢˭炻㕡㚱ˬṲ㬋㗗℞㗪˭侴攳㺼ᶨἃḀۺǴ܄Ԝ౲ғᅿǵ࣬ǵᡏǵޕՖǻ୤Ԗӵٰޣа܌ ǵаՖݤࡘǵаՖݤঅǴ 㱽ᷳ⇌㕟⍲婒㱽⚈䶋烉ۺǵϓՖࡘǵϓՖঅǴаՖݤۺঅՖ٣ǴϓՖ ϐǴܴΑคᛖǶـᅿᅿϐӦǴ୤ԖӵٰӵჴܭаՖݤளՖݤǶ౲ғՐ Ƕ52 ްճѷǼӵٰՠа΋Օ४ࡺǴࣁ౲ғᇥݤǴคԖᎩ४ǴऩΒǵऩΟǶ܄΢ύΠޕӵ۶ыЕᘀ݅ፏᛰ૛฻ǴԶόԾ ճѷǼ΋ϪΜБፏՕǴݤҭӵࢂǶ54ް 㬋⚈䁢ἃ旨⮵㕤䛦䓇ᷳ㟡⿏ᷳ㶙ℍ䎮妋炻⚈侴傥⛐˪⥁㱽咖厗䴻˫䁢 ᶲ⺽˪媠㱽䃉婵ᶱ㗏㱽攨˫⌟ᶲ炻ㄏ⿅攳⬿㖶佑⛘ẍᶱᶾ媠ἃᷳˬᶨ ĴĹ˪⣏㬋啷˫Ⅎ 46炻枩 ᶳˤ Ĵĺ˪⣏㬋啷˫Ⅎ 9炻枩 2 ᷕĮᶳˤ ĵı˪⣏㬋啷˫Ⅎ 9炻枩 ᶲˤ ĵĳ˪⣏㬋啷˫Ⅎ 9炻枩 29 ᶳĮ枩30 ᶲˤ ĵĲ˪⣏㬋啷˫Ⅎ 9炻枩 19 ᷕĮᶳˤ ĵĴ˪⣏㬋啷˫Ⅎ 9炻枩 ᷕˤ 法華禪觀與法華圖像之關係 88 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 89

ВДృܴቺՕݤύǴᆒ຾࿶ܭ๦ᙓǴ኷ಞधՉǴـ䧖㘢˭Ἦ婒㖶䥒⭂ᾖ佺ᷳ慵天⿏炻᷎婒㖶℞㫚ᾖ佺ᷳˬᶲ⭂˭䁢⤪Ἦ⭂ ࢂ΋Ϫ౲ғ഻䇞↯ ΟࢁǶளԜΟࢁςǴيՕǴᅈ࿤ΒίྃςǴள౜΋ϪՅ؃冯厑啑⭂炻ᶼ℟㚱ˬᶨ↯䧖㘢˭ᷳ䈡⿏ˤ⎗夳ㄏ⿅ᶱ䧖䥒⭂䫱䳂ᷳ姽⭂冯 ՉǴ΋Ј ΟࢁǴࣣࢂளᆪȠݤ๮࿶ȡيள౜΋ϪՅךǺȨقۺ㱽咖厗䴻˫ᷕᷳ慵溆炻⌛ˬἃ䛤˭炷ᶨ↯䧖㘢炸㚱⭮↯斄Ὢˤ Јε៿഻Ǵջբ⥁˪ ᎦВДృܴቺՕϷݤ๮࿶Ƕȩ56ٮϞ྽ךㄏ⿅᷎㍸↢炻ᶲ㭝⺽㔯ᷕ䘬ˬᶨ↯䧖㘢˭ᷳ⎎ᶨ⎵䧙⌛䁢ˬ䎦ᶨ↯刚 ΚǴ 幓ᶱ㗏˭ㆾˬ㘖䎦刚幓ᶱ㗏˭䁢慵天䚖㧁ˤˬ㘖䎦刚幓ᶱ㗏˭ᶨ娆ℙ↢䎦㕤˪⥁㱽咖厗䴻˫ᷳᶱ⑩ ĮĮ˨喍䌳厑啑㛔ḳ⑩䫔Ḵ⋩ᶱ˩ˣ˨⥁枛厑啑㛔䓙ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕ⮵ˬᶨ↯䧖㘢˭⍲ˬ㘖䎦ᶨ↯刚幓 ḳ⑩䫔Ḵ⋩⚃˩ˣ⍲˨奨ᶾ枛厑啑㘖攨⑩䫔Ḵ⋩Ḽ˩ˤ䃞侴㩊夾ᶨ凔⬠侭 ᶱ㗏˭ᷳ慵夾炻栗↢ㄏ⿅˪媠㱽䃉婵ᶱ㗏㱽攨˫ᷕᷳ䥒⭂婾徘冯˪⥁㱽咖 ᷣ⻝䘬ㄏ⿅⍲㘢柿ᷣ天䥒奨⿅゛Ἦ㸸ᷳ˪⣏㘢⹎婾˫䘬⌟ 43 ⍲⌟ ᷕ㇨厗䴻˫䥒奨婾徘䘬⭮↯斄Ὢˤ ↿冱䘬ᶨ䘦暞ℓ䧖ᶱ㗏炻᷎㛒㍸⇘ˬ䎦ᶨ↯刚幓ᶱ㗏˭ˤ⛐˪⣏㘢⹎婾˫ уτॹစ፤ԥᜱȶ඾౫ΚϹՔٙή࢐ȷϟڐᷕ⁭↢䎦忶ᶨ㫉䘬ˬ䎦ᶨ↯刚幓ᶱ㗏˭ᷫ㗗⺽䓐˪⥁㱽咖厗䴻 Ʉ 喍䌳厑 နȃ ᇅȮॷྊᝓή࢐စȯᕬঔ፤ख़ϟᜱ߾ڐ啑㛔ḳ⑩䫔Ḵ⋩ᶱ˫⮵ˬ䎦ᶨ↯刚幓ᶱ㗏˭ᷳ妶婾烉 ፤ख़І

ΟࢁȩǴբࢂࡘ ᶲ䭨妶婾ㄏ⿅ẍᶱḀᷳ↮Ἦ䓴⭂ˬᶲˣᷕˣᶳ˭ᶱ䧖⭂炻侴℞㫚ᾖᷳيӵȠݤ๮࿶ȡύᛰЦ๦ᙓǴவՕளȨ΋Ϫᡂ౜Յ Ϻ΢ǴаΟࢁΚǴߘΎ ˬ⤪Ἦ İ 厑啑ᶲ⭂˭ᷫ㗗ᾖ佺⤪˪⥁㱽咖厗䴻˫˨喍䌳厑啑㛔ḳ⑩˩军˨奨ډᎦՕϷݤ๮Οࢁǻջਔ०ٮ྽ϓՖךோǺ ίΒԭྃǴܺ ᶾ枛厑啑㘖攨⑩˩ᷕ㇨⭋婒ᷳˬ㘖䎦刚幓ᶱ㗏˭ˤ䓙ㄏ⿅ᷳ奨溆⚆㹗ᶲ㔯ܭǴىՕǶрΟࢁςǴཀซόܭᎦٮᝊ๮३ቱᇂǴ ᷕ䁢悕䣸⬇⺽䓐炻婒㖶䪢忻䓇䓙冒⇑冯⇑ṾḴᾳ奺⹎Ἦ婾徘⥁枛冯奨枛䘬 يךǺȨ٬قԶᐨǴԾբᇣيឺ᠄१౲३Ǵ໯ፏ३ݨǴฅࡕаϺқ ӀܴྣΖΜ㚌ݞ؅฻ՕШࣚǾǾȩ55 ˬ㘖䎦刚幓ᶱ㗏˭䘬˪⥁㱽咖剙䴻䔷˫ᷕ炻⎗䚳↢䪢忻䓇ᷳ˪⥁㱽咖剙䴻䔷˫⶚㚱栆Ụ䘬娖慳奺⹎ˤ⛐䪢忻䓇˪⥁㱽咖剙䴻䔷炽⥁枛⑩䫔Ḵ⋩ᶱ˫ 䃞侴⛐˪⥁㱽咖厗䴻˫ᷕ炻昌Ḯ㚨䁢Ṣ㇨䅇䞍䘬˨奨ᶾ枛厑啑㘖攨 ᷕ炻㚱⤪ᶳ婾徘 Ļ ⑩䫔Ḵ⋩Ḽ˩ᷳ⢾炻˨喍䌳厑啑㛔ḳ⑩䫔Ḵ⋩ᶱ˩⍲˨⥁枛厑啑⑩䫔 Ḵ⋩⚃˩ᷕ炻䘮㚱斄㕤厑啑嫱⼿ˬ䎦ᶨ↯刚幓ᶱ㗏˭ᷳ娛䳘婾徘ˤ℞ᷕ䈡 ਔ౲ᆪᇥᛰЦҁ٣Ǵӆᆀऍݤ޸фቺǴ੻уߞལǴࠍటៈ࡭Ƕ ΟࢁǶՅيӢϐՉǴεವ೯౜΋ϪՅ܌ӢǴ܌溆↢ᾖ埴˪㱽厗䴻˫冯ˬ䎦ᶨ↯刚幓ᶱ㗏˭攻䘬䚜㍍斄Ὢ䘬㗗˨喍䌳厑 ࠹໺ࢬѲϐБǴѸԖ⇍ ރǴջݤ޸ችΨǶΓૈӀඦݤ๮Ǵ߾౜ࢂΟࢁǴߡਸ׎ׯޣΟࢁي 啑㛔ḳ⑩䫔Ḵ⋩ᶱ˩ˤ娚⑩ᷕ喍䌳厑啑䁢ᶨ↯䛦䓇╄夳厑啑ᷳ㗪炻⽆㖍㚰㶐㖶⽟ἃ倆˪㱽厗䴻˫侴⼿ˬ䎦ᶨ↯刚幓ᶱ㗏˭ˤ䓙ᶳ㭝⺽㔯ᷕ炻⎗㶭㤂 คБǶ ϐࣁ੻ǶଁόుځΓǶૼၞ۳ٰǶа࠹Ԝ࿶Ƕځ䚳↢䴻ᷕ㶭㤂昛徘ᾖ埴˪㱽厗䴻˫冯ˬ䎦ᶨ↯刚幓ᶱ㗏˭㚱䚜㍍䘬⚈㝄斄 ᇥ֮ॣεγǶᒃࢂ Ὢ烉 ЯǶ57

ĵĶ˪⣏㬋啷˫Ⅎ 9炻枩 53 ᶲˤ 44˪⣏㬋啷˫Ⅎ 25炻枩 130 ᶳˤ ĵķ˪⋵㕘个临啷䴻˫Ⅎ 炻枩 16 ᶳ炻埴 Į11ˤ 法華禪觀與法華圖像之關係 90 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 91

⺽㔯ᷕ䫮侭≈姣䰿橼⫿⍲䔓⸽䶂ᷳ嗽炻⌛䪢忻䓇⛐˪⥁㱽咖剙䴻䔷炽 ㅱ幓˭䫱忈⁷炻⎗㍸ὃᶨℐ㕘ᷳ奺⹎ˤ ⥁枛⑩䫔Ḵ⋩ᶱ˫ᷕ㇨㊯↢㚱斄ˬ㘖䎦刚幓ᶱ㗏˭ᷳ⿏岒䘬婒㖶ˤ䯉侴妨昌Ḯẍ嬨婎炻⍿㊩炻嫃婒˪⥁㱽咖厗䴻˫侴⼿攳䘤ˬ㘖䎦刚幓ᶱ㗏˭ ᷳ炻䪢忻䓇㖶妨炻䴻䓙⃱㎂ˬ㱽厗˭㇨⼿ᷳˬ㱽厗ㄏ˭炻⌛⎗⺽䘤ˬ㘖䎦 ⢾炻⛐塓ㄏ⿅夾䁢㗗˪⥁㱽咖厗䴻˫⇵埴ᷳ˪椾㤆♜ᶱ㗏䴻˫ᷕ炻Ṏ㚱栆刚幓ᶱ㗏˭ˤ侴ᶲ㭝⺽㔯ᷕ㇨㊯ᷳˬ喍䌳㛔ḳ˭⍲ˬ㱽剙≇⽟˭炻⌛㊯˨喍 Ụ˪⥁㱽咖厗䴻炽㘖攨⑩˫ᷕᷳˬ㘖䎦刚幓ᶱ㗏˭ᷳ婾徘炻䃞侴ᶵ⎴ᷳ嗽䌳厑啑㛔ḳ⑩˩ᷕ炻喍䌳厑啑䁢ᶨ↯䛦䓇╄夳厑啑㗪炻⽆㖍㚰㶐㖶⽟ἃ倆 ⛐㕤炻ġ˪椾㤆♜ᶱ㗏䴻˫⮯㬌䧖ᶱ㗏⠫䓴䓴⭂䁢ˬ䤆嵛忂˭ĩ ⤪シ嵛 Ī ᷳ ˪㱽厗䴻˫侴⼿ˬ䎦ᶨ↯刚幓ᶱ㗏˭ᷳḳ Ļ ᶨ䧖⯽䎦炻⚈侴⮵㕤⏦Ṣ⮵ˬ奨枛䥒奨˭ᷳ妋㜸炻㍸ὃḮ㚜℟橼䘬䶂䳊 Ļ

ǺȨШ൧ǴሥԖΟࢁǴૈз๦ᙓ੯ளߓᑦӭᛥΟᙕقВДృܴቺՕݤύǴᆒ຾࿶ ୲ཀ๦ᙓқՕܭ๦ᙓǴ኷ಞधՉǴـࢂ΋Ϫ౲ғ഻䇞 >ǴҢᖂᆪ४ޣǶ኷ᖂᆪڮคໆڙǴىΟࢁǶளԜΟࢁςǴ Ο๦ගǴǾᅰ҂ٰሞǴளӵཀيՕǴᅈ࿤ΒίྃςǴள౜΋ϪՅ؃ՉǴ΋Ј ǴࣁҢε४ < ೯ၲᖂᆪݤǴԶޣǴҢၬЍՕ४ < ኷ε४ޣΟࢁǴࣣࢂளᆪȠݤ๮࿶ȡ ኷ၬЍՕيள౜΋ϪՅךǺȨقۺЈε៿഻Ǵջբ ᎦВДృܴቺՕϷݤ๮࿶Ƕȩ58 όΕᖂᆪၰ < ೯ၲၬЍՕݤǴԶόΕၬЍՕၰ < ೯ၲՕݤǴԶό౥ٮϞ྽ךΚǴ ഖྐᅰ < Ң౜ᖂᆪ׎Յ࠶ሺǴԶϣόᚆՕ๦ගЈ < Ң౜ၬЍՕ׎Յ :䪢忻䓇˪⥁㱽咖剙䴻䔷炽奨ᶾ枛⑩䫔Ḵ⋩⚃˫ᷕ炻⮵㕤奨枛厑啑ᷳˬ㘖 ࠶ሺǴԶϣόᚆՕεൿЈǶаӵЄΟࢁΚǴҢ౜ӵٰ׎Յ࠶ሺǾ5 䎦刚幓ᶱ㗏˭Ṏ㚱⮯ᷳ㬠⚈㕤℞䓙⭋嫃˪㱽厗䴻˫侴⼿㬌ᶱ㗏≃ᷳ⤪ᶳ妋婒Ļ ˪椾㤆♜ᶱ㗏䴻˫⮯㬌䧖ᶱ㗏⠫䓴䓴⭂䁢ˬ䤆嵛忂˭ĩ ⤪シ嵛 Ī ᷳ婒㱽炻 ℠ΟࢁΨǶ ㍸ὃㆹᾹ⮯㬌䧖ᶱ㗏冯⍇⥳ἃ㔁䥒ᾖ㑵ἄ倗䳸ᷳ⎗傥ˤ⛐⋿⁛䥒ᾖ婾يǴаளՅޣيǴ֮ॣ๦ᙓ౜ᅿᅿޣளࡋيᔈаՕ Ǵࣣҗ࠹ݤ޸ࡺǶ ˪㶭㶐忻婾˫䫔⋩Ḵ˨婒䤆嬲⑩˩ᷕ炻⌛㚱斄㕤ˬ䤆嵛忂˭ᷳ㈨埻⿏㑵ἄޣϞᢀॣҭ౜ᅿᅿ׎Զᇥݤ Γ౦ၰӕǶҢঅѸளΨǶ59 ㍷徘ˤ⤪ Ļ ġ ӦНО॥ ( ܭǴޣ߃ᏢྼᲹޑȩ฻ઓᡂՉ୏يԶԋӭيȨа΋؃ᶲ↿⺽㔯ᷕᷳ㚨⼴ᶨ⎍炻㚜⮯䓙喍䌳厑啑ˣ⥁枛厑啑ˣᷫ军奨枛厑啑䘮䓙 ట ΖၹύǴӚӚғଆΖᅿ฻ԿϐࡕǴ྽аΜѤՉޑԶԿқၹ * ه⭋婒˪㱽厗䴻˫侴⼿㘖䎦刚幓ᶱ㗏ᷳ忋临ᶱἳ炻娖妋䁢⭋婒˪㱽厗䴻˫炻 ߙ໳ Ј ;!Ȑ΋ȑа໩ၹǴȐΒȑа଍ၹǴȐΟȑа໩଍ၹǴȐѤȑځ㘖䎦刚幓ᶱ㗏˭ᷳ㖶嫱ˤ⎗夳ᾖ佺⭋婒˪㱽厗䴻˫㛔幓⎗塓夾䁢ᶨ ࣬ፓҷˬ⼿⽭䧖⎗⺽䘤䓂㶙ᶱ㗏䘬䥒奨炻ᶼ⎗⼿⇘ˬ㘖䎦刚幓ᶱ㗏˭ᷳ奨溆炻⛐⋿⊿㛅 а໩ᕝǴȐϖȑа଍ᕝǴȐϤȑа໩଍ᕝǴȐΎȑаၢᕝǴȐΖȑ 㗪䁢ᶨ㘖念婒㱽ˤ㬌䧖⮯ˬ奨枛䥒奨˭ĩ ⌛奨枛厑啑㇨嫱ᷳˬ㘖䎦刚幓ᶱ аၢၹǴȐΐȑаၢᕝᆶၹǴȐΜȑаຬЍǴȐΜ΋ȑаຬ܌ጔǴ ޑጔ܌ǴȐΜѤȑаۓዴޑጔǴȐΜΟȑаЍ܌㗏˭Ī 夾䁢ˬ㱽厗䥒奨˭㚨檀⠫䓴䘬娖妋奨溆炻⮵㕤⏦Ṣ妋嬨奨枛ˬᶱ⋩ᶱ ȐΜΒȑаຬЍᆶ НၹܭӦၹΕᕝǴԛܭǶ࡛ሶࣁȨ໩ၹȩ@///)2* ૟ԖКЫǴӃۓዴ ĵĸ˪⣏㬋啷˫Ⅎ 9炻枩 53 ᶲˤġ ĵĹġ˪⋵㕘个临啷䴻˫Ⅎ 炻枩 ᶲ炻埴 2Į4ˤ ĵĺ˪⣏㬋啷˫Ⅎ 15炻枩 629 ᶳĮ630 ᶲˤ 法華禪觀與法華圖像之關係 92 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 93

ΕᕝǴӵࢂ໩ԛܭΖၹύԭӣίӣޑΕᕝǴࡺӜȨ໩ၹȩǾ)3* வқ ℍḮ㫚Ẍˬ厑啑䕦⼿旧俐⣂伭ᶱ啸ᶱ厑㍸˭ᷳ≽㨇炻ẍ⍲⤪ỽ⛐嬲⊾䁢倚 ǴࡺӜ!Ȩ଍ၹȩǾ61 倆幓⍲彇㓗ἃ幓㗪炻⯂傥ᾅ㚱⣏Ḁ厑啑⽫ᷳ婾徘ˤġۓǴᆶ߻ӕኬ଍ԛΕۈၹ໒

㔯ᷕᷳˬℍ䥒˭炻ᷫ㊯忚ℍˬ⚃䥒ℓ⭂˭炻⌛䓙⇅䥒侴军朆゛朆朆 !Ӄȃȶݳ๽ᕬᢏȷᇅȶᢏॲആ჌ȷ၍᠟ϟᜱ߾⺽嗽⭂攻ᷳ⠫䓴ˤġ䫱忚ℍ㬌䧖⠫䓴⼴炻⇯⎗忚埴⎬䧖䤆嬲 Ļ șпȶ඾౫Քٙή࢐ȷ࣐ᢏॲᕬᢏϟ৥౫゛

բ཰ӼՐό୏ ᶲ㔯ᷕᷳ㔯㛔↮㜸炻⎗ẍ嬻ㆹᾹ⮵㕤奨枛⚾⁷ᷳ䎮妋⬴ℐ㓡奨ˤ䓙ᶲܭ۶ӵࢂЈள฻࡭Ǵమృዅқคᘸᚆፏᒿྠඊࢋ೬፾ ࣁӭ ↿㔯㛔↮㜸Ἦ䚳炻奨枛厑啑ᷳ㇨ẍ⎗晐䛦䓇㇨暨䎦幓ㆾ㍸ὃ怑䔞䘬㓹⹎炻*ي(ઓᡂǴϷ᛾ளᅿᅿઓᡂǶջа΋ܭЈ໼ӛځਔǴЇᏤ ⥁˪ǴऀᏛǴऀᕅǴऀξค ᷫ➢㕤℞⮵ˬ㱽厗䥒奨˭ᷳ䓂㶙橼ぇˤ䓙㬌奺⹎Ἦ䚳炻䃉婾奨枛ㅱ䎦يǴᗦيǴᡉ*ي(ࣁ΋*ي(Ǵӭ*ي( ύǴрؒӦ΢ӵӧНύǴੋНό؈ӵቬӦ΢Ǵ೪֤ 㱽咖厗䴻炽㘖攨⑩˫ᷕ倆倚㓹劎䘬ᶱ⋩ᶱㅱ⊾幓炻ㆾ㗗ᷕ⚳㬟⎚ᶲᷳ₏ṢޜԖምᛖǴӵՉ ޜύԶൺ࿶ՉӵചߕᖀǴВϐᆶДԖεઓΚԖε࠶ቺЋૈ௡ϐǴᗨ 䚠ˣ⋩Ḵ朊奨枛䚠ˣ⋫ㇳ⋫䛤⣏ず奨枛䚠ˣ㯜㚰奨枛䚠ˣ䘥堋奨枛䚠ˣ䓂㍸ၲǶ!62 ㆾ㗗奨枛侩㭵䚠炻℞ᷕ䘮⊭⏓叿ˬ㱽厗䥒奨˭ᷳ㛔岒ˤṎ⌛㛔㔯ᷳ⇅㇨ډૈي఍Ϻࣚ ↢ᷳ⓷柴 Ļˬ奨枛厑啑˭埴㶙凔劍㲊伭囄ᷳ䥒奨⤪ỽ廱⊾䁢℟橼ᷳˬ奨枛 ⛐˪㶭㶐忻婾˫ᷕ炻㚜娛䳘婾徘Ḯ⋩䧖䤆嬲炻↮⇍㗗烉ĩ1Ī 㰢シ䤆嬲炻忈⁷˭ŀ 㬌ᶨ奨溆廱㎃ᷳ斄挝炻ᶵ⛐㕤忈⁷堐朊ᷳ奨⮇冯↮㜸炻侴⛐䔷忂 ĩ2Ī 嬲⊾䤆嬲炻ĩ3Ī シ㇨ㆸ䤆嬲炻ĩ4Ī 㘢念㺧䤆嬲炻ĩ5Ī ⭂念㺧䤆嬲炻ĩ6Ī俾䤆 ⣏Ḁ䴻婾ᷕᷳ斄挝㔯⎍⍲倗䳸溆ˤ䓙㬌⎗夳㔯㛔妋㜸⮵⚾⁷妋嬨ᷳ慵天嬲炻ĩĪ 㤕⟙䓇䤆嬲炻ĩ8Ī ℟䤷䤆䤆嬲炻ĩ9Ī ␺埻㇨ㆸ䤆嬲炻ĩ10Ī ⼤⼤嗽㬋≈ ⿏ˤ 埴䶋ㆸ䤆嬲ˤĶĳ ℞ᷕˬ㰢シ䤆嬲˭⍰⎗ℵ䳘↮䁢ˬᶨ幓ㆸ⣂幓䤆嬲˭ˣˬ⣂ ġ ⏦Ṣ⽭枰Ḯ妋⛐ἃ㔁⚾⁷側⼴炻冯℞Ṿ栆✳忈⁷ᶵℙᷳ喲啷䘬ἃ㔁幓ㆸᶨ幓䤆嬲˭ˣɃˬㇳ妠㖍㚰䤆嬲˭䫱䧖䧖䤆嬲炻℞ᷕˬㇳ妠㖍㚰䤆嬲˭ ⿅゛冯佑㵝炻᷎⮵忁ṃ⿅゛忚埴㶙ℍ妋㜸炻㕡傥㶙ℍ妋嬨⮯ἃ㔁䴻婾℟⁷ ᶨ䭨ᷕ⌛㚱⣏䚖䈵忋嬲⊾䁢漵䌳冯暋旨⃒㲊暋旨漵䌳櫍㱽炻侴ẍ檀崭ᷳ䤆 ⊾䘬ἃ㔁忈⁷ᷳシ佑ˤ屨ᶾ⒚⛐˪㔎䃴⚾⁷䞼䨞ȹ⋩ℕ⚳⊿㛅⌟˫ᶨ㚠忂≃⹎⊾漵䌳ᷳ娛䳘姀庱ˤĶĴ 㬌ᶨ㔯㛔ᷳ忋䳸炻Ṏ䁢ⷠ夳㕤㔎䃴䞛䩇ᷕⷠ ᷕ炻⶚䴻ẍ㱛大崘⹲⣏慷䥒₏佺䥒䘬㔯䌣姀抬炻⮵䄏䎦⬀⊿㵤䁢⥳䘬䥒䩇 Ờ晐㱽厗䴻嬲⍲䵕㐑娘䴻嬲ᷳˬ⊆⹎ⶖ櫍⊅嬲˭⍲℞冯䴻嬲攻ᷳ斄Ὢ炻㍸怢ἳ炻Ἦ嫱㖶ˬ搧ẁ䩇ẍ⯭䥒˭炻ㆾˬℍ⭂䩇ẍ㼬䤆˭⍲⛸䥒奨⁷ᷳ㬟⎚ ὃ妋嬨ᷳ㕘奺⹎⍲⎗傥⿏ˤ ⽭䃞⿏炻䃞侴㛔㔯ẍㄏ⿅⮵㕤˪⥁㱽咖厗䴻˫䘬妋嬨炻婒㖶⚾⁷ㆾ㳆䩇⮵ 㭼庫˪㶭㶐忻婾˫ᷕᷳˬ䤆嬲˭冯˪椾㤆♜ᶱ㗏䴻˫ᷕᷳˬ䤆嵛忂˭炻 ᾖ埴䥒奨䘬⎎ᶨⰌ⎗傥佑㵝炻ḇ婒㖶Ḯ奨枛⚾⁷䘬⣂Ⰼ㫉⏓佑ˤ䓙㛔㔯ᷕ 䚠⎴ᷳ嗽䓂⣂炻ᷣ天䘬ᶵ⎴ᷳ嗽⛐㕤˪椾㤆♜ᶱ㗏䴻˫ᷕᷳˬ䤆嵛忂˭≈ 䘬妶婾䚳Ἦ炻⤪奨枛ᶨ凔㳩埴侴㘖念ᷳἃ㔁忈⁷炻劍㛒傥⍫䄏㔯㛔䘬㶙⹎ 妋嬨炻⎗傥ḇ㚫㚱塓ˬ㺷嬨˭ㆾˬ婌嬨˭ᷳ慵天佑㵝ˤ䵄⎰ẍᶲᶵ⎴䴻婾 Ķıġġ奢枛叿炻叱⛯嬗˪㶭㶐忻婾˫ᷕℲ炻厗⬯↢䇰䣦炻枩 230ˤ ĶĲˢ 䘬↮㜸炻㚜婒㖶Ḯ⛐ㄏ⿅⮵˪⥁㱽咖厗䴻˫䘬妋嬨ᷕ炻䥒奨冯ヰず炻ᶵỮ ⎴ᶲ炻枩 234ˤ Ķĳˢ ⎴ᶲ炻枩 236ˤ 㗗⭮ᶵ⎗↮䘬㔜橼炻侴ᶼ㬋⤪ㄏ⿅ˬᶨ↯䧖㘢˭⌛ˬ㘖䎦刚幓ᶱ㗏˭ᷳ婾 ĶĴˢ⎴ᶲ炻枩 262Į265ˤġ 徘炻奨枛厑啑ヰずㅱ⊾䘬⼊尉⯽䎦炻Ṏ㬋㗗㱽厗䥒奨ᷳ⥁䓐ˤ 法華禪觀與法華圖像之關係 94 《華梵人文學報》天台學專刊 —由慧思「法華三昧」禪觀看觀音菩薩「普現色身」形象的義涵 95

䞛䩇䁢ἳ˩炻˪⚻⃱ἃ⬠⬠⟙˫䫔ḅ㛇炻枩 325Į356ˤ ୥ՄНᝧ 岜㔯劙 ĩ2005Īˤ˨ℕᶾ䲨ᷕ⚳厗⊿⛘⋨䘬㱽厗ˬ⋩ℕ䌳⫸˭ᾉẘ˩炻˪⚻ Κȃ঩Нၦਠ ⃱ἃ⬠⬠⟙˫䫔⋩㛇炻枩 113Į138ˤ ˪⣏㬋⣏啷䴻˫ 岜洔冱 ĩĪˤ˨⼴䦎₏倯䘬ˬ㱽厗ᶱ㗏˭䥒㱽冯晜㜙⋿⊿䞛䩇⮢䘬ᶫἃ ˪⋵㕘个临啷䴻˫ 忈⁷˩炻˪ἃ⬠䞼䨞ᷕ⽫⬠⟙˫䫔Ḵ㛇炻枩 211Į231ˤ ˪ᷕ⚳ἃ⮢⎚⽿⼁↲˫(1980) 䫔ᶨ廗炻䫔ᶱℲ炻⎘⊿ Ļ 㖶㔯↢䇰䣦ˤ 䯉䥨⧍ ĩ2003Ī˪㱽厗䴻䥒⿅゛ᷳ䞼䨞˫炻㜙㴟⣏⬠⌂⢓婾㔯ˤ ⻝⮞䑥 ĩ1994Ī˨㱽厗䴻䘬侣嬗冯慳徎⣂⮞ἃ忈⁷˩炻˪ἃ⬠䞼䨞˫䫔ᶱ㛇炻 Ṕ Ļ ᷕ⚳ἃ㔁㔯⊾䞼䨞㇨ˤ⊿ ݏԚفΡȃϜН࿌хः ᶩ㓷 ĩĪˤ˪ἃ㔁䤆忂ȹ㻊嬗ἃ℠䤆忂㓭ḳ㔀ḳ䞼䨞˫ĭ 㱽溻㔯⊾ˤ 屨ᶾ⒚ ĩ2000Īˤ˪㱽厗䴻䔓⌟˫炻˪㔎䃴䞛䩇ℐ普˫䫔ᶫ廗炻ᶲ㴟Ṣ㮹↢ Ḷ⎹㜙 ĩĪˤ˨Ḽᶾ䲨Ḵἃ᷎⛸⁷⛐㔎䃴冯暚ⱉ䞛䩇䘬堐䎦˩炻˪⚻⃱ 䇰䣦ˤ ἃ⬠⬠⟙˫䫔⋩ᶨ㛇炻枩 1Į23ˤ 㣲ㆧ〕 ĩ1994Īˤ˪Ⓒẋ㔎䃴㱽厗䴻嬲䞼䨞˫炻厗㡝⣏⬠㜙㕡Ṣ㔯⿅゛䞼䨞 Ḷ⏃㕡 ĩ2011Īˤ˪奨枛ȹ厑啑ᷕ⚳⊾䘬㺼嬲˫㱽溻㔯⊾↢䇰䣦 ĭġ2009 ⸜ˤ ㇨䡑⢓婾㔯ˤ 䌳㘜唯ˤ˨㔯㛔妋嬨冯⚾⁷䞼䨞ᷳ斄Ὢȹ⣏Ḁ䴻婾ᷳ妋嬨冯奨枛⚾⁷ᷳ䥒慳㬋㊩ ĩ2008Ī˪ㄏ⿅䥒奨⿅゛ᷳ䞼䨞˫炻⋿厗⣏⬠⬿㔁䞼䨞㇨䡑⢓婾㔯ˤ 奨佑㵝˩炻˪℠啷奨枛ȹ岜洔冱⃰䓇奨枛㔯䈑㓞啷䈡廗˫炻⚻⃱ἃ⬠ 奢枛叿ˣ叱⛯嬗ˤ˪㶭㶐忻婾˫ᷕℲ炻厗⬯↢䇰䣦ˤ 䞼䨞㇨炻枩 Į284ˤ 㛙⮩毚 ĩ2004Īˤ˪⣑⎘⬿㤪婒˫ˤ⚃ⶅ烉⶜嚨㚠䣦ˤ ή /!ѵНၦਠ 㜿ᾅ⟗ ĩ1993Īˤ˪㱽厗忈⁷䞼䨞ȹ▱䘣⌂䈑棐啷㜙櫷㬎⭂⃫⸜䞛忈慳徎⁷ 6FKRSHQ*UHJRU\ ³7KH,QVFULSWLRQRIWKH.XVDQ,PDJHRI$PLWEKƗDQG 侫˫ˤ⎘⊿ Ļ 喅埻⭞↢䇰䣦ˤ WKH&KDUDFWHURIWKH(DUO\0DKƗ\ƗQDLQ,QGLD´ Journal of the International 屨⢓⒚ ĩ2006Īˤ˪㔎䃴⚾⁷䞼䨞ȹ⋩ℕ⚳⊿㛅⌟˫ˤ䓀倭㔁做↢䇰䣦ˤ Association of Buddhist Studies 10. pp.99-138. 䲨⽿㖴 ĩ2002Īˤ˨㜙㗱⯭⢓嫅㔟侫˩炻˪㻊⬠䞼䨞˫炻20炻1烉55Į83ˤ Wang, Eugene(2005). Shaping the Lotus Sutra: Buddhist Visual Culture in Me 悕䣸⬇ ĩ2004Īˤ˨䚃Ⓒἃ㔁忈⁷㇨喲⏓䘬㱽厗⿅゛ʇẍ㔎䃴卓檀䩇 45 䩇 dieval China. University of Washington Press, 䁢ᷕ⽫䘬㍊妶˩炻˪⚻⃱ἃġ⬠⬠⟙˫䫔ḅ㛇炻枩 269Į326ˤ ⎱㛹⿄炻⮷㽌Ṑ⫸ ĩ2003 ⸜ Īˤ˨⋿㛅㱽厗䴻㘖攨⑩嬲䚠ȹ婾∱⬳⃫▱Ḵ 柷⯂㔯ĩ1996Īˤ˨⊿㛅ἃ㔁䣦⋨ℙ⎴橼䘬㱽厗怹佑䳬䷼冯㳣≽ʇẍ㜙櫷ˬ㛶 ⸜所䞛⇣䔓⁷䘬ℏ⭡˩炻˪㜙⋿ġ㔯⊾˫炻䫔 3 㛇ˤ 㮷⎰怹忈⁷䠹˭䁢ἳ˩炻˪ἃ⬠䞼䨞ᷕ⽫⬠⟙˫䫔ᶨ㛇炻枩 Į 䈏䓘媎Ṗ䶐 ĩĪˤ˪ℕ㛅⎌忠奨ᶾ枛ㅱ槿姀̯䞼䨞˫炻Ṕ悥 Ļ ⸛㦪⮢㚠 184ˤ ⸿ˤġ 岜㔯劙 ĩ2001Īˤ˨⊿⁛㖑㛇䘬ˬ㱽厗ᶱ㗏˭䥒㱽冯忈⁷˩炻˪⚻⃱ἃ⬠⬠ 䈏䓘媎Ṗ ĩĪˤ˪䔹䴻̯䞼䨞˫ĭ Ṕ悥 Ļ Ṕ悥⣏⬠Ṣ㔯䥹⬠䞼䨞㇨ˤġ ⟙˫䫔ℕ㛇炻枩ġĮ95ˤ 䤷Ⲟ⃱⑱ ĩ1965Īˤ˨⋿ⵥㄏ⿅̯䥒奨˩炻˪⌘⹎⬠ἃ㔁⬠⬠⟙˫䫔 14 ⌟ 岜㔯劙 ĩ2004Īˤ˨ℕᶾ䲨⼴叱㱽厗冯㶐⛇奨埴ᷳ圵㓅ʇʇẍ⋿ˣ⊿枧➪Ⱉ 䫔 1 嘇炻枩 201Į203ˤ 96 《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 97

On Lotus Samâdhi and Guanyin Iconography ჀኟᛴϨȮᆱኟၓစȯᄃࣻណᇮІЉѯ౶ម

فAn Alternative View of Guanyin’s Universal ϟः—

Manifestation Iconography Based on Huisi’s 䦳〕嬻ġ Lotus Samadhi ⋿Ṕ⣏⬠ᷕ厗㔯⊾䞼䨞昊㔁㌰ Ching-wei Wang ᄢौȈ Abstract 㛔㔯㗗斄㕤沑㐑伭Ṩ㇨嬗˪䵕㐑娘㇨婒䴻˫ᷕ⮎䚠嬗婆ẍ⍲伭Ṩ Can Buddhist iconography by illustrative of various Buddhist medita- ⷓ⻇ˣ㘢柿䫱⣑⎘⬠侭˪䵕㐑娘䴻˫䚠斄⓷柴㲐䔷䘬䞼䨞ˤ婾㔯椾⃰ tive states? The possibilities of the using of Buddhist iconography for ex- 妶婾Ḯ伭Ṩ䘬˪䵕㐑娘䴻˫⮎䚠嬗婆⍲℞⛐⍇℠ᷕ䘬㵝佑炻忚侴⮵伭 pression of Buddhist meditation as well as guidance for meditation practice Ṩⷓ⻇斄㕤娚䴻䘬⮎䚠⓷柴䘬䎮妋忚埴Ḯ侫⮇炻⛐㬌➢䢶ᶲ⏦Ṣ䔷䎮 have long been intriguing questions for scholars. Ḯ㘢柿˪䵕㐑娘䴻˫⮎䚠娖慳䘬➢㛔⿅嶗炻᷎⮵℞ˬᷕ忻⮎䚠˭⍲ˬᷕ Guanyin Bodhisattva’s thirty-two manifestations according to sentient 忻ἃ⿏˭䘬婾婒䘬℟橼ℭ㵝䴎ḰḮ婒㖶ˤ⛐⮵˪䵕㐑䴻˫㻊嬗㙐䎮妋 beings’ needs have long been recognized as a physical expression of the ᷕẍ⮎䚠䁢ᷕ⽫䘬ᶨ䲣⿅゛忶㶙ℍ䳘䶣䘬妶婾⼴炻⏦Ṣ䡢⭂₏倯䘬 contents of chapter twenty-five of the Lotus Sûtra and have been seen as ⮎䚠娖慳㱧叿䃉䁢㱽冯㚱䁢㱽䚠⋨↮䘬䎮嶗⯽攳炻᷎ᶵ⬀⛐⮯⮎䚠Ḱ an utmost expression of Guanyin’s compassion. However, another side of ẍ⮎橼⊾䘬ảỽ⎗傥ˤ侴⣑⎘⮵㕤˪㱽厗䴻˫ˣ˪䵕㐑娘䴻˫ℑ悐䴻 these manifestations can be detected through Huisi’s reading of the Lotus ℠䘬㲐䔷炻⯌℞㗗㘢柿ẍ˪䵕㐑娘䴻˫㲐䔷叿ἄἄ䁢℞Ṣ䓇䳪䪗䘬⮎ Sûtra. Huisi sees the Lotus Sûtra as a way to achieve Buddhist Samâdhi. 䚠娖慳炻⇯㗗㻊婆ἃ㔁⮎䚠⿅゛䘤⯽䘬⚻䅇⼊⺷ˤ天ᷳ炻⏦Ṣ䡢ᾉ炻 In his Zhufa wuzheng sanmei famen (The Dharma Gate of the Samâdhi ⽆˪㱽厗䴻˫㲐䔷叿ἄ⺞临军˪䵕㐑娘䴻˫䘬㚱斄㲐䔷炻㘢柿⍲⣑⎘ Wherein All Dharmas are Without DisputŦ 媠㱽䃉婵ᶱ㗏㱽攨 Ī炻Huisi ᶨ䲣ẍ⮎䚠ˣᷕ忻ˣἃ⿏ᶱᾳ㟠⽫㤪⾝ἄ䁢➢䢶⺢㥳崟Ἦ䘬ἃ℠䎮妋 clearly identify passages from the Lotus Sûtra that the practice of the Lotus ⍲ἃ⬠⿅゛㗗ᶨ屓䘬ˤᶵ忶⛐˪㱽厗䴻˫㲐䔷䲣䴙ᷕ⣑⎘ẍᷕ忻屓忂 Sûtra Samâdhi will lead to the achievement of the “Samâdhi of Universal ἃ⿏ˣ⮎䚠䘬婾婒㕡⺷⯂ᶵ㖶栗炻侴⛐˪䵕㐑娘䴻˫㲐䔷䲣䴙ᷕ㘢柿 Manifestation.” Based on these passages from the Lotus Sûtra, Guanyin’s 忁ᶨ婾婒⁦⎹⇯堐䎦⼿䚠䔞㖶栗ˤ㬋㗗㬌溆ㅱ塓夾䁢㘢柿˪䵕㐑娘䴻˫ universal manifestations can also be seen as an expression of the meditative 㲐䔷⿅゛䘬䛇㬋忚⯽⍲℞䈡刚ˤ states expounded in the Lotus Sûtra. ᜰᗤຠȈ Keywords: Guanyin Bodhisattva, Lotus Sûtra iconography, Lotus Sûtra ġġġġġġġġ⮎䚠ˣ˪䵕㐑䴻˫ˣᷕ忻⮎䚠ˣᷕ忻ἃ⿏ meditation, the Samâdhi of Universal Manifestation, Huisi 㓞䧧烉2012.09.05ġġ㍍⍿↲䘣烉2013.01.24 98 《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 99

ㆹᾹ两临▿娎䨩䟜⁛䴙㻊婆ἃ㔁⿅゛⎚䘬夾➇炻侴Ḱẍ㶙ℍ䳘䶣䘬奨⮇冯 ൧ȃЖّ 婾䨞ˤᶵ忶揺㕤㬌ᶨ䞼䨞柀➇䚖⇵䘬䞼䨞➢䢶⯂䓂唬⻙炻⯌℞㗗➢㕤˪䵕 ⁛䴙侴妨炻⣑⎘㔁⬠䘬䳬䷼橼䲣㬟Ἦ悥塓娵䁢㗗ὅ㒂ˬᶱ⣏悐ˣḼ 㐑娘䴻˫㡝㻊⮵⊀䞼䨞➢䢶ᶲ䘬䚠斄⣑⎘⬠䞼䨞ㆸ㝄䚖⇵⯂⛐∃∃崟㬍䘬 ⮷悐˭侴⺢㥳䘬炻⛐忁ᾳ䳬䷼橼䲣ᷕ炻⣑⎘㘢柿˪䵕㐑娘䴻˫䘬㚱斄㲐䔷昶㭝炻㇨ẍㆹᾹ娵䁢㙓㗪怬㗗ㅱ䔞㈲㛔柴䞼䨞䘬冰嵋⭂ỵ⛐➢䢶䞼䨞䘬Ⰼ 叿ἄ䘬䡢㰺㚱㓞⇘嵛⣈䘬斄㲐␴慵夾ˤ⚈㬌ᷳ㓭炻⬠䓴斄㕤⣑⎘⿅゛橼䲣㫉ᶲ炻侴性⃵ ℐ⯨⿏䘬⬷奨䞼⇌炻ㆾ姙㚜≈↯⎰⮎ねˤ㇨ẍ㛔㔯▿娎⽆䘬䞼䨞炻⯌℞㗗㚱斄㘢侭⣏ⷓ⿅゛橼䲣䘬䞼䨞炻ᶨ凔ḇ⯙⎒㗗⚵丆ᶲ徘叿沑㐑伭Ṩ㇨嬗˪䵕㐑娘㇨婒䴻˫ᷕ䘬ˬ⮎䚠˭忁ᾳ嬗婆↢䘤炻夷⇞ㆹᾹ䘬 ἄ⯽攳炻⯌℞㗗⚵丆⣑⎘ᶱ⣏悐⯽攳ˤ䓂⮹⬠侭䛇㬋䔁シ␴斄㲐忶㘢侭⣏ 婚柴㍊妶ˤㆹᾹ妰䔓忂忶⮵㕤㬌㤪⾝䘬⍇婆侫妪炻沑㐑伭Ṩⷓ⻇⛐˪㲐䵕 ⷓ˪䵕㐑娘䴻˫䘬㲐䔷䲣䴙ˤ 㐑娘䴻˫ᷕ⮵㕤㬌㤪⾝䘬妋㜸炻侴忚⯽军⣑⎘˪䵕㐑娘䴻˫䔷㔯䘬⮎䚠慳 ᶵ忶㘂役ẍἮ炻㻠㚱⬠侭㍸↢朆ⷠ⭴㕤㊹㇘⿏䘬シ夳炻ṾᾹ㍐慵⣑ 佑炻᷎忚侴㶭䎮℞䓙⮎䚠ᶨ㤪⾝侴ˬᷕ忻⮎䚠˭䓂军ˬᷕ忻ἃ⿏˭䘬斉慳 ⎘˪䵕㐑娘䴻˫㲐䔷炻娵䁢⯙Ḯ妋㘢侭⣏ⷓᷳἃ⬠⿅゛侴妨炻⯌℞⯙Ḯ妋忚嶗䘬怷廗䶂䳊ˤ⛐䴻忶ᶲ徘媠㬍樇⼴炻ㆹᾹ娎⚾㼬㶭⣑⎘˪䵕㐑娘䴻˫ 㘢柿㚨⼴㛇㘂⸜昶㭝䘬⿅゛冯㔁⬠侴妨炻㬌䲣叿ἄ冯ẍ˪㱽厗䴻˫㲐䔷䁢㲐䔷䑘丆⮎䚠㤪⾝攳⯽䘬斉慳⛐ἃ℠㻊嬗㙐䎮妋ᷕ䘬䈡㬲シ佑炻᷎㚨䳪娎 ᷕ⽫䘬叿ἄ⛐シ佑ᶲ℟㚱⎴䫱䘬慵天⿏炻㇨ẍ⣑⎘ᷳ˪䵕㐑娘䴻˫㲐䔷冯 ⚾⮵㕤⣑⎘㬌䲣㲐䔷䘬⿅゛⮎岒ἄ↢ᶨ䧖⎗傥䘬⮑ヶ䘬婒㖶ˤ ˪㱽厗䴻˫㲐䔷炻⟒䧙ˬ暁䑏˭Ĳ烊⎎㚱⬠侭傥⣈嶛↢⁛䴙昛婒䘬旸⇞炻慵夾⍲ᷣ天⛐˪䵕㐑娘䴻˫㲐䔷叿ἄᷕᾅ⬀䘬㘢柿㚱斄ˬᷕ忻ἃ⿏˭䘬慵 ະȃᜱܼჀኟᛴϨȮᆱኟၓစȯᄃࣻណᇮޠՄॐ 天⿅゛炻娵䁢㬌䲣⿅゛ㅱ䁢㘢侭⣏ⷓ㘂⸜㚨ㆸ䅇䘬⿅゛炻⚈㬌ᷳ㓭炻˪䵕㐑娘䴻˫ᶨ䲣㲐䔷ㇵ㗗㘢侭⣏ⷓ㘂⸜⺢㥳℞ἃ⬠⿅゛䘬㚨慵天䘬叿ἄˤĳ 㻊⁛ἃ㔁ᷕˬ⮎䚠˭ᷳ嬗婆炻ㆾ姙᷎ᶵ⥳㕤沑㐑伭Ṩ烊ᶵ忶炻沑㐑伭䫮侭奢⼿炻˪䵕㐑娘䴻˫ᷳ㲐䔷䲣䴙ẍ⍲⛐㬌䲣㲐䔷ᷕ㇨攳⯽䘬⣑ Ṩ䡢⮎㗗⛐ἃ℠㻊嬗ᷕ⣏慷ἧ䓐ˬ⮎䚠˭忁ᾳ嬗婆ᶼ⮯⮎䚠⭂✳䁢ἃ℠㻊 ⎘ᷳ⿅゛炻㮓䃉䔹⓷㗗⣑⎘⬠䞼䨞ᷕᶨᾳ㤝℟䞼妶シ佑䘬⬠埻柀➇炻ῤ⼿嬗冯䎮妋ᷕᶨᾳ慵天䘬夷䭬⿏㤪⾝䘬嬗⭞ˤ⯙冯⣑⎘㔁⬠ẍ⍲㛔婚柴㚨℟ ⭮↯斄Ὢ䘬ℑ悐㻊嬗ἃ℠ȹȹㆹᾹシ㊯˪㱽厗䴻˫ẍ⍲˪䵕㐑娘䴻˫ȹȹ Ĳˢġġ ⤪㖍㛔⬠侭Ỹ喌⒚劙䘬ᶳⰔ婒㱽烉ˬᶱ⣏悐ㅱ㗗䞼䨞㘢柿冯㿴枪ḴṢ炻Ṏ⌛䞼䨞⍇ 侴妨炻ね㱩ḇ㗗⤪㬌ˤㆹᾹ⛐伭Ṩ㇨嬗䘬˪㱽厗䴻˫ᷕ炻⎗ẍ㈦⇘ 8 ᾳἧ ⥳⣑⎘䘬䍵屜㔯䌣ˤ劍㫚ẍ㬌ἄ䁢䞼䨞⼴㛇㗪ẋ㘢柿⿅゛➢䢶䘬㔯䌣炻⇯㚱⽭天ℵ ᶱ⿅侫ˤ⍵ᷳᶱ⣏悐嫃婒ẍ⼴徘ἄ䘬䵕㐑䔷炻㬋㗗䞼䨞㘢柿⼴㛇㗪ẋ⿅゛䘬➢䢶䳈䓐ˬ⮎䚠˭嬗婆䘬ἳ嫱 Ĵ炻侴⛐˪䵕㐑娘㇨婒䴻˫ᷕ炻ḇ⎗ẍ㈦⇘ 8 ἳˤ 㛸炻℟㚱慵天䘬⬀⛐シ佑ˤ˭⍫夳˪⣑⎘⣏ⷓᷳ䞼䨞˫枩 508ˤˬ天妨ᷳ炻˪䵕㐑䴻䔷˫冯ᶱ⣏悐䁢䞼䨞㘢柿⼴㛇㗪ẋ㔁⬠屯㕁䘬暁䑏炻䎦埴䘬ᶱ⣏悐朆㘢柿嫃婒㗪 ᷳ⍇尴炻䴻忶㿴枪ℵᶱ䘬ᾖ㱣炻䚠庫ᷳᶳ炻㬌䵕㐑䔷ㆾ㗗㘢柿奒㑘炻ㆾ㗗Ⅾ奒㑘炻 Ĵˢġġġ伭Ṩ嬗˪㱽厗䴻˫ᷕᶨℙ㚱 11 嗽ἧ䓐忶ˬ⮎䚠˭䘬嬗婆炻ᶵ忶℞ᷕ⎒㚱 8 嗽ㇵ㗗悥㗗₡ῤ㤝檀䘬屯㕁炻⯌℞⛐䞼䨞㘢柿㘂⸜㗪ẋ⿅゛ᶲ炻㗗䃉⎗㭼㒔䘬䍵屜屯㕁ˤ˭ 冯㛔㔯㇨妶婾䘬ˬ⮎䚠˭嬗婆䛇㬋㚱斄侭ˤ忁 8 ἳ䘬ね㱩↮⇍⤪ᶳ烉 ⍫夳ᶲ㚠炻枩 546ˤ ĳˢġġ忁㗗䓙⏛㰅懆⃰䓇椾Έ䘬朆ⷠ⭴㕤┇䘤⿏⍲朆ⷠ叿⎵䘬奨溆炻⤪Ṿẍᶳ䘬婒㱽烉ˬ㘢炷1炸⛐˪㱽厗䴻˫ᷳ˪⸷⑩˫ᷕ烉ˬ媠㱽⮎䚠佑炻⶚䁢㰅䫱婒炻ㆹṲ㕤ᷕ⣄炻䔞柿䘬⎎⢾ᶨ㕷叿ἄ炻⌛⮵˪䵕㐑䴻˫䘬㲐䔷炻⇯㗗冒⶙奒冒➟䫮⮓䘬烊⛐⿅゛⎚ᶲ炻 ℍ㕤㴭㥫ˤ˭ 忁ṃ㲐䔷ㅱ㚜傥⯽䣢㘢柿冒⶙䘬奨溆ˤ⎎⢾ᶨ溆㗗炻⬫Ᾱ庫ᶱ⣏悐㚜㘂ㆸ䩳炻⚈侴㡝㔯烉SUDNƗĞLWƗPHL\DGKDUPDQHWUƯġƗFDNৢLWRGKDUPDVYDEKƗYD\ƗG৚DĞDত_ ḇ㚜傥ẋ堐㘢柿䘬ㆸ䅇⿅゛ˤ⎒㗗⬫Ᾱ䘬䞍⎵⹎ᶵ⍲ᶱ⣏悐炻侴ᶼ䭯ⷭ庫⼴侭㚜䁢 QLUYƗ৆DNƗORPDPDDG\DEKLNৢDYRUƗWUƯ\D\ƗPDVPLKDPDGK\DPDVPLQ__炷㡝㛔䫔 1 䪈䫔 ䷩墯炻妋嬨ᶵ㖻炻⚈侴㛒傥⼿⇘ㅱ㚱䘬慵夾ˤ忁⛐㖍㛔␴㫸伶㕡朊䘬䞼䨞䓴炻悥㗗枴ˤ哋⾈㕘炻枩 22烊匣⍇ḹἮ炻枩 23炸㬌嗽伭Ṩ㇨嬗ˬ媠㱽⮎䚠˭䚠䔞 ⤪㬌ˤ䈡⇍㗗㚱斄ᷕ忻ἃ⿏忁ᶨ慵天䘬㤪⾝ㆾ奨⾝㕡朊炻忁ṃ㲐䔷䘬婒㖶␴䘤㎖炻㕤 GKDUPDVYDEKƗYD炻㓭ˬ⮎䚠˭㗗 VYDEKƗYD炷冒橼炸ˤ 庫ᶱ⣏悐㚜䁢⬴嵛ˤ˭˪ᷕ忻ἃ⿏娖慳⬠烉⣑⎘冯ᷕ奨˫炻枩 16ˤ 100《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 101

炷2炸ˬ㗗⽟啷厑啑炻㕤䃉㺷⮎䚠炻⽫⶚⼿忂忼炻℞㫉䔞ἄἃ˭烊 ⤪㬌⺋㲃ẍ⍲檀柣⛘ἧ䓐忁ᾳ嬗婆炻⶚䴻嵛ẍ栗䣢忁ᾳ嬗婆⛐伭Ṩ䘬ἃ℠ 㡝㔯烉Ăġ 㻊嬗⍲䎮妋ᷕ炻᷎朆崟叿ᶨ凔䘬婆娆䘬ἄ䓐炻侴㗗ἄ䁢ᶨᾳ⚢⭂䘬㤪⾝炻 UƯJDUEKDHৢRYLGXERGKLVDWWYRJDWLীJDWRMxƗQLDQƗVUDYDVPLQ_ VS৚ĞLৢ\DWHXWWDPDPDJUDERGKLীġġYLPDOƗJUDQHWURWLMLQREKDYLৢ\DWL__炷㡝㛔䫔 1 䪈䫔 83 枴ˤ 栗䣢℞ἃ⬠⿅゛䘬㝸䧖夳妋ˤ 哋⾈㕘炻枩 23烊匣⍇ḹἮ炻枩 24炸㬌嗽伭Ṩ㇨嬗ˬ䃉㺷⮎䚠˭䚠䔞㕤 MxƗQL DQƗVUDYDVPLQ炻㓭ˬ⮎䚠˭㗗 j`qna炷㘢ㄏ炸ˤ ᶳ朊ㆹᾹ⮯伭Ṩ嬗˪䵕㐑娘㇨婒䴻˫㚱斄䘬嬗婆冯䎦⬀℞ṾḴ䧖㻊嬗 Ḱẍ⮵⊀炻栗䣢伭Ṩ嬗㔯䘬䈡溆冯䓐シ炻᷎忚ᶨ㬍⊀⮵㚱斄䘬㡝㔯⍇℠炻炷3炸ˬṲ䚠⤪㛔䐆炻㗗媠ἃ㕡ὧ炻Ṳἃ㓦⃱㖶炻≑䘤⮎䚠佑ˤ˭ 㡝㔯烉侫⮇⍇婆䘬シ佑炻⍲伭Ṩ嬗㔯冯℞䘬䔘⎴ˤ WDGHYDSDULSǌU৆DQLPLWWDPDG\DXSƗ\DNDXĞDO\DYLQƗ\DNƗQƗP_ VDীVWKƗSDQDীNXUYDWLĞƗN\DVLীKREKƗৢLৢ\DWHGKDUPDVYDEKƗYDPXGUƗP__炷㡝㛔䫔 1 䪈䫔 98 枴ˤ哋⾈㕘炻枩 25烊匣⍇ḹἮ炻枩炸㬌嗽伭Ṩ㇨嬗ˬ⮎䚠佑˭䚠䔞㕤 GKDUPDVYDEKƗYDPXGUƗP炻㓭ˬ⮎䚠˭㗗 GKDUPDVYDEKƗYD炷㱽ᷳ冒橼炸ˤẍᶲ㇨⺽ᶱ 䫔ᶨἳ ǼคағྐЈՉᇥჴ࣬ݤǶ5ۯ㭝㻊嬗⍫夳˪⣏㬋啷˫9 Ⅎ炻Noį0262炻˪⥁㱽咖厗䴻˫炻枩 4 ᷕ 18ˤ ˰ᛥϙȝ୤ो᷺ ǼคаࡑՉԖଆϐကࣁᇥݤΨǶ6ۯ炷4炸⛐˪㕡ὧ⑩˫ᷕ烉ˬⓗἃ冯ἃ炻ᷫ傥䨞䚉媠㱽⮎䚠炻㇨媪媠㱽⤪㗗䚠炻⤪㗗⿏炻 ȜЍᖰȝோो᷺ ⤪㗗橼炻⤪㗗≃炻⤪㗗ἄ炻⤪㗗⚈炻⤪㗗䶋炻⤪㗗㝄炻⤪㗗⟙炻⤪㗗㛔㛓䨞䪇䫱ˤ˭ 7 ोӭ़ٗǼคағྐϩձЈՉᇥჴ࣬ݤǶޣ㡝㔯烉 ȜҎ঻ȝ୤ε൧ WDWKƗJDWDHYDĞƗULSXWUDWDWKƗJDWDV\DGKDUPƗQGHĞD\HW\ƗQGKDUPƗীVWDWKƗJDWRMƗQƗWL_ VDUYDGKDUPƗQDSLĞƗULSXWUDWDWKƗJDWDHYDGHĞD\DWL_VDUYDGKDUPƗQDSLWDWKƗJDWDHYDMƗQƗWL \HFDWHGKDUPƗত\DWKƗFDWHGKDUPƗত\ƗG৚ĞƗĞFDWHGKDUPƗত\DOODNৢD৆ƗĞFDWHGKDUPƗত ⊀⮵ᶱ䧖㻊嬗炻⛐㓗嫁嬗䁢ˬ婒㱽˭ᷳ嗽炻伭Ṩ⇯嬗䁢ˬ婒⮎䚠㱽˭炻 \DWVYDEKƗYƗĞFDWHGKDUPƗত\HFD\DWKƗFD\ƗG৚ĞƗĞFD\DOODNৢD৆ƗĞFD\DWVYDEKƗYƗĞFDWH GKDUPƗLWL_WHৢXGKDUPHৢXWDWKƗJDWDHYDSUDW\DNৢR SDURNৢDত__炷㡝㛔䫔 2 䪈炻哋⾈㕘炻枩䌬⤀㬌嗽嬗㔯⎴㕤伭ṨˤṲ㊱䎦⬀㡝㛔㬌⎍⤪ᶳ烉 30Į31烊匣⍇ḹἮ炻枩 29炸㬌嗽伭Ṩ㇨嬗䘬ˬ媠㱽⮎䚠˭䚠䔞㕤 GKDUPƗQ炻㓭ˬ⮎䚠˭ ᷳ婆ᷫ㗗伭Ṩ侣嬗㗪㇨㶣≈ˤ㻊嬗⺽㔯⍫夳˪⥁㱽咖厗䴻˫炻枩 5 ᶳ 9ˤ PƗEKDGDQWDNƗW\Ɨ\DQDVDSUDFƗUTPXWSƗGDEKDৄJKD\XNWƗূGKDUPDWƗূ QLUGLĞD_ĸ 炷5炸ˬㆹẍ䚠♜幓炻⃱㖶䄏ᶾ攻炻䃉慷䛦㇨⮲炻䁢婒⮎䚠⌘ˤ˭ 㡝㔯烉 \DWKƗK\DKDীFLWULWXODNৢD৆HKLSUDEKƗVD\DQWRLPXVDUYDORNDP_ SXUDVN৚WDতSUƗ৆LĞDWDLUDQHNDLUGHĞHPLPƗীGKDUPDVYDEKƗYDPXGUƗP__炷㡝㛔䫔 2 䪈䫔 59 枴ˤ哋⾈㕘炻枩 44烊匣⍇ḹἮ炻枩 44炸㬌嗽伭Ṩ嬗㔯ᷕ䘬ˬ⮎䚠⌘˭䚠䔞㕤媠⮎䚠˭䚠䔞㕤 VS৚ĞLWYDGKDUPDWƗ炻㓭ˬ⮎䚠˭㗗 GKDUPDWƗˤ㻊嬗⺽㔯⍫夳˪⥁㱽 GKDUPDVYDEKƗYDPXGUƗP炻㓭ˬ⮎䚠˭㗗 GKDUPDVYDEKƗYDˤ㻊嬗⺽㔯⍫夳˪⥁㱽咖厗咖厗䴻˫炻枩 39 ᶲ 20ˤ 䴻˫炻枩 ᶳ 9ˤ 炷8炸⛐˪㱽ⷓ≇⽟⑩˫ᷕ烉ˬ媠㇨婒㱽炻晐℞佑嵋炻䘮冯⮎䚠ᶵ䚠忽側ˤ˭ 炷6炸⛐˪㍸⧮忼⣂⑩˫ᷕ烉ˬ㺼㙊⮎䚠佑炻攳斉ᶨḀ㱽炻⺋⮶媠䛦䓇炻Ẍ忇ㆸ厑㍸ˤ˭ 㡝㔯烉㡝㔯烉 \DীFDGKDUPDীEKƗৢLৢ\DWLVR V\DVP৚WRQDVDVDীSUDPRৢDী\ƗV\DWL_炷㡝㛔䫔 18 䪈炻 NDীYƗGKDUPDীGHĞLWDYƗQDVLWYDীNLীYƗVǌWUDীERGKLPƗUJRSDGHĞDP_ 哋⾈㕘炻枩 311烊匣⍇ḹἮ炻枩 315炸㬌嗽伭Ṩ嬗㔯ᷕ䘬ˬ⮎䚠˭䔞䁢伭Ṩ㇨ \DFFKUXWYƗPƯERGKD\HMƗWDFLWWƗতVDUYDMxDWYHQLĞFLWDীODEGKDJƗGKƗত__炷㡝㛔䫔 11 䪈䫔㶣≈ˤ㻊嬗⺽㔯⍫夳˪⥁㱽咖厗䴻˫炻枩 50 ᶲ 18ˤ 48 枴ˤ哋⾈㕘炻枩 221Į222烊匣⍇ḹἮ炻枩 225炸㬌嗽伭Ṩ嬗㔯䘬ˬ⮎䚠佑˭䚠䔞㕤 dharma炻㓭ˬ⮎䚠˭㗗 dharmaˤ㻊嬗⺽㔯⍫夳˪⥁㱽咖厗䴻˫炻枩 35 ᷕ 06ˤ ⽆ẍᶲ 8 ἳ䚳炻沑㐑伭Ṩ˪⥁㱽咖厗䴻˫ᷕˬ⮎䚠˭嬗婆㇨⮵ㅱ䘬⍇婆炻ᷫ㗗 dharmaˣGKDUPDWƗˣGKDUPDVYDEKƗYDˣVYDEKƗYDˣj`qna 䫱炻㚱㗪⇯䁢伭Ṩ㇨㶣≈侴炷炸⛐˪⬱㦪埴⑩˫ᷕ烉ˬ⍰夳冒幓炻⛐Ⱉ㜿ᷕ炻ᾖ佺┬㱽炻嫱媠⮎䚠炻㶙ℍ䥒⭂炻䃉⮵ㅱ䘬⍇婆ˤ 夳⋩㕡ἃˤ˭ 㡝㔯烉 ĵˢ˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 541 ᶲ 12ˤ SXQDĞFDVRSDĞ\DWLƗWPDEKƗYDীEKƗYHQWDGKDUPDীJLULNDQGDUHৢX_ Ķˢ˪ἃ婒䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 522 ᶳ 14ˤ EKƗYLWYDGKDUPDীFDVS৚ĞLWYDGKDUPDWƗীVDPƗGKLVRODEGKXMLQDীFDSDĞ\DWL__炷㡝㛔䫔 ķˢ˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 563 ᶲ 10ˤ 13 䪈䫔枴ˤ哋⾈㕘炻枩烊匣⍇ḹἮ炻枩 251炸㬌嗽伭Ṩ嬗㔯ᷕ䘬ˬ嫱 ĸˢ˪㡝㔯䵕㐑䴻˫炻䫔ᶱ⑩䫔 26 㭝炻枩 28ˤ 102《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 103

㕘嬗⤪ᶳ烉⣏⽟徎㕫⺞⓲炰婳ぐᶵ天攳䣢ⷞ㚱㳣≽䘬ˣ冯䓇㹭㚱斄䘬 JDPEKƯUDQD\DSUDWLEKƗQDSUDYLৢ৬Dত_ĲĴ 㱽⿏ˤĹ 㱽⿏炷GKDUPDWƗ炻㱽ᷳ䁢㱽䘬㉥尉䎮⇯炸ᶵⷞ㚱㳣≽ˣ冯䓇㹭䃉斄炻㕘嬗⤪ᶳ烉ˬ㗗斄㕤㶙⤏䘬㖐嵋⶚䴻ぇℍ彗ㇵ䘬˭ˤ ᶵⷞ㚱㳣≽炻シ⿅㗗㊯⬫ᶵ㗗ⷞ㚱㳣≽䘬↮⇍⽫嬀䘬䈑ẞ烊冯䓇㹭䃉斄炻㔯ᷕ JDPEKƯUDQD\D炻シ⿅㗗ˬ㶙⤏䘬㖐嵋˭炻ㆾ嬗䁢ˬ㶙⤏䘬忻䎮˭ˤ シ⿅㗗㊯ᶵ⎗⛐℞䔞ᷕ㕥媠ˬ䓇˭炷XWSƗGD炸冯ˬ㹭˭炷EKDৄJKD炸䘬㤪⾝ˤ 㔯ᷕ SUDWLEKƗQD炷彗ㇵ炸ᶨ⫿炻㗗↮娆 SUDYLৢ৬D 䘬屻婆炻Ữ㗗ᶱ䧖㻊嬗㬌 ᶱ䧖㻊嬗㬌嗽⛯ẍˬ㱽˭⫿炷dharma炸嬗ˬ㱽⿏˭炻ᶵ忶䎦⬀㡝婆⍇℠⍲ 嗽悥㛒嬗↢ˬ彗ㇵ˭ᶨ婆炻Ụ⮯ᷳ䚩䔍嗽䎮ˤĲĵ ㇨ẍ㻊嬗ᷕ㬌嗽ˬ⮎䚠˭ˣ 啷㔯嬗㔯ˬ㱽⿏˭ㆾˬ㱽˭⫿⇵⛯䃉℞Ṿ⫿炻⮵ㅱˬ⮎䚠˭ᶨ婆炻ĺ 㓗嫁 ˬ㱽天˭ˣˬ㱽攨˭ᶱᾳ嬗婆⮵ㅱ䘬⍇婆炻ᷫ㗗㔯ᷕ䘬 nay a炷㖐嵋ˣ⬿㖐ˣ 嬗㔯⎴㬌炻侴伭Ṩˣ䌬⤀Ḵ嬗ᷕ⇯↢䎦ˬ⮎䚠˭䘬嬗婆ˤ伭Ṩ㬌嗽㗗ẍˬ⮎ 忻䎮炸ˤ 䚠㱽˭⁛嬗⍇婆ˬ㱽⿏˭炻⣏㤪䓐シ⛐㕤栗䣢㬌嗽䘬ˬ㱽˭ᶵ㗗㊯℟橼䘬 ḳ䈑炻侴㗗㊯ˬ㉥尉䘬㱽䘬䎮⇯˭ġ忁㧋ᶨⰌシ⿅ˤ ġġġġġġġġ䫔ᶱἳ Ȝᛥϙȝ Ƕ26يྐـϷيـǴόଆޣჴ࣬يـՖǻޣа܌ 䫔Ḵἳ Ȝᛥϙȝ ȜЍᖰȝ ǴԖ྄ྐᚇǶ27يǴࢂࡺԖيԖـǴவـғيుၲჴ࣬Ƕ21 Ֆ߾ǻவ ȜЍᖰȝ ȜҎ঻ȝ ΕుݤाǶ22 ȜҎ঻ȝ 劍媠厑啑䞍啑徎俞⌛啑徎俞㹭炻⤪㗗Ḯ䞍炻䔊䪇ᶵ崟啑徎俞夳炻㕤啑 ుΕݤߐǶ23 徎俞ˣ啑徎俞㹭炻⌛䃉↮⇍ˤĲĸ 㬌嗽嬗婆ᷕ炻ょ㚱伭Ṩ䘬嬗㔯㚱ˬ夳幓⮎䚠˭䘬嬗婆ˤ⊀⮵㡝㔯⍇℠炻 ⊀⮵ᶱ䧖㻊嬗烉㓗嫁嬗㔯ᷕ䘬嬗婆ˬ㱽天˭炻⛐伭Ṩ䘬嬗㔯ᷕ㗗ˬ⮎ ㇨⺽媠⎍⮵ㅱ䘬㔯⫿⤪ᶳ烉䚠˭炻⛐䌬⤀嬗㔯ᷕ㗗ˬ㱽攨˭ˤṲ⊀㡝㛔炻㬌⎍⍇㔯⤪ᶳ烉 WDWNDVPƗGGKHWRত_WDWKƗKLVDVDWNƗ\DLWLG৚ৢ৬LূQRSDVWKƗSD\DWL\D\

Ĺˢ˪㡝㔯␴嬗䵕㐑䴻˫炻枩 55ˤ ĲĴġ˪㡝㔯䵕㐑䴻˫炻䫔⚃䪈䫔 1 㭝炻枩 45ˤ ĺˢġġ啷㔯㛔㬌嗽䘬嬗㔯⎴㕤䎦⬀㡝㛔炻⍫夳 Lamotte 㬌嗽嬗㔯烉ˬ⮲侭⣏徎㕫⺞⓲炻婳 ĲĵˢLamotte 嬗䁢烉ˬ斄㕤㶙⤏䘬夷⇯炻Ṿ㑩㚱⤪㬌⬴伶䘬晬彗ˤ˭炷枩 113炸㱛⎋ㄏ㴟烉 Ἀᶵ天婒℟㚱㳣≽炻℟㚱䓊䓇⍲㴰㹭䘬㱽ˤ˭炷枩 64炸㱛⎋ㄏ㴟㬌嗽嬗䁢烉ˬ⮲ ġġˬ斄㕤㶙怈䘬䎮嵋Ṿ⶚㚨⤥⛘ぇℍ晬彗ˤ˭炷枩 134炸⎎婳⍫侫˪㡝㔯␴嬗䵕㐑䴻˫ 侭㐑姞徎㕫⺞炰婳Ἀᶵ天婒℟㚱㳣≽ˣ䓇ˣ㹭䘬㱽ˤ˭炷枩炸 ġġġġ枩 ˤ Ĳıġ˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 544 ᶲ ˤ ĲĶ˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 551 ᷕ 14ˤ ĲĲġġ˪ἃ婒䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 525 ᷕ 18ˤˢ Ĳķ˪ἃ婒䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 531 ᷕ 28ˤ Ĳĳġ˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 ᷕ 25ˤ Ĳĸ˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 ᶲ 24ˤ 104《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 105

ƗG৚ৢ৬\ƗVDWNƗ\DLWLYƗVDWNƗ\DQLURGKDLWLYƗNDOSD\DWL_18 㕘嬗⤪ᶳ烉ᶨᾳ⬴ℐ䎮妋冒ㆹ侭炻⯙ᶵ䘤崟Ḵˤ ⍇㔯ᷕ⁭㚱ˬㆹ˭炷ƗWPD炻冒ㆹ炸⫿炻䃉冯ˬ⮎䚠˭⮵ㅱ䘬㡝⫿炻啷㕘嬗⤪ᶳ烉䁢Ṩ湤␊烎⚈䁢炻㬌Ṣᶵἧ㇨媪ˬ啑徎俞˭夳䘤崟ȹȹ⚈ 㔯㛔Ṏ䃞炻ĳĳ 㓭㬌嗽伭Ṩ嬗㔯䘬ˬ⮎䚠˭ㆾ䌬⤀嬗㔯䘬ˬ⮎⿏˭炻悥㗗Ḵ 恋ᾳ夳炻ṢᾹㇵ㥳゛㇨媪ˬ啑徎俞˭炻ㆾ侭ˬ㹭啑徎俞˭ˤ 嬗㟡㒂シ嬗㇨㶣≈ˤ ⎗ẍ䚳↢烉⍇婆㗗䓙ᶨ⓷ˣᶨ䫼ℑᾳ⎍⫸䳬ㆸ䘬ᶨᾳ䳬⎍炻℞ᷕ䫼⎍ ⇯㗗ᶨᾳ墯⎰⎍炻侴墯⎰⎍䘬⇵⋲悐↮䁢ᷣ天⫸⎍炻⼴⋲悐↮䁢⽆Ⱄ⫸ 䫔Ḽἳ ⎍ˤ伭Ṩ㬌嗽嬗婆ᷕ䘬ˬ夳幓⮎䚠侭˭炻䚠䔞㕤ẍ墯⎍⼊⺷↢䎦䘬忁ᾳ䫼 Ȝᛥϙȝ Ƕ34ىޕШ໔ݤϿటܭჴ࣬ඵችՉǴۺค؃䘬ᷣ天⫸⎍悐↮炻ᶵ忶嗽䎮㡝婆䘬墯⎰⎍ᶨ䚜㗗ἃ℠㻊嬗ᷕ䘬ᶨᾳ婆妨 த⎍ 暋溆炻㇨ẍ㬌嗽伭Ṩ䘬嬗㱽冯⍇婆⮎暋ᶨᶨ⮵ㅱ炻⎒⎗䎮妋䁢㗗シ嬗侴 ȜЍᖰȝ Ƕ35ىޕԶ؃ㆸ炻⍇℠ᷕ䃉忁ᾳˬ⮎䚠˭䘬⮵ㅱ⫿ˤ όаᒉࣁݤǴసችԖᎩǴаϿ ȜҎ঻ȝ ϯǴத኷ಞڙ๓ѯϯඵǹࣁፏШ໔ངख़؃ġġġġġġġġ䫔⚃ἳ ࣁటៈ࡭ค΢҅ݤǴᚆᄌ༇ Ƕ36ىޕȜᛥϙȝ ՉϿటǵ :ǴόଆΒݤǶ2ޣჴ࣬ךـ ȜЍᖰȝ ġġġġġġġġ㬌嗽ᶱ䧖㻊嬗ⶖ⇍䓂⣏炻Ṳ⊀⮵䎦⬀㡝㛔炻㬌⎍⤪ᶳ烉 ȐЍᖰҁύ㛐Ԝѡ܌ӧ΋ࢤȑ ȜҎ঻ȝ QLUPƗQDWƗGKDUPDSDU\Hৢ৬\DLMxƗQDSDU\Hৢ৬LGKDUPDJUƗK\DWƗ\Ɨ ǴջόଆΒǶ31 DOSHFFKDVDূWXৢ৬LWƗ26܄ჴךޕऩፏ๦ᙓ

⊀⮵ᶱ䧖㻊嬗烉㬌⎍伭Ṩ嬗㔯ᷕ䘬ˬㆹ⮎䚠˭炻冯䌬⤀嬗㔯ᷕ䘬ˬㆹ ⎗ẍ䚳↢炻䎦⬀㡝㛔ᷕ㬌嗽⍇㔯㗗ℑᾳ䞕⎍ˤ⎗ẍ㕘嬗䁢烉Ṿ䃉㚱槽 ⮎⿏˭䚠䔞炻ˬ⮎䚠˭⌛㗗ˬ⮎⿏˭ˤ㓗嫁嬗㛔ᷕ㬌⎍㇨⛐䘬㔜ᾳ㭝句敽ㄊ炻ẍὧ㯪㱽烊⮹㫚ˣ䞍嵛炻ẍὧ㯪㘢ˣ⍿㱽ˤ 嬗ˤṲ侫㡝㛔炻㬌⎍⍇㔯䁢烉䔞䃞炻㬌⎍䎦⬀㡝㛔冯啷㔯䘬嬨㱽⬀⛐䚠䔞䘬ⶖ䔘ˤĳĸ 忁婒㖶㬌⎍妋

ĳĳˢ⍫侫 Lamotte 㬌嗽䘬嬗婆烉ˬḮ妋冒ㆹ䘬䛇䞍嬀炻⇯ᶵ⮳㯪Ḵˤ˭枩 300ˤ⎎⍫侫˪㡝 ƗWPDSDULMxƗWƗYƯGYD\DূQRWWKƗSD\DWL_21 ġġġġġ㔯␴嬗䵕㐑䴻˫枩 163ˤ ĳĴġ˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 554 ᷕ 6ˤ ĳĵġ˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 ᷕ 25ˤ ĳĶġ˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 582 ᷕ 12ˤ ĲĹ˪㡝㔯䵕㐑䴻˫炻䫔ℓ䪈䫔 23 㭝炻枩 ˤ ĳķġ˪㡝㔯䵕㐑䴻˫炻䫔⋩䪈䫔㭝炻枩 105ˤ Ĳĺ˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 551 ᷕ 25ˤ ĳĸˢ⍫侫 Lamotte 㬌嗽䘬嬗㔯烉ˬ䇚Ḯ㒢僓㫢槁炻Ṿ徥㯪䞍嬀烊䇚Ḯ婒㱽炻Ṿ⮹㫚䞍嵛ˤ˭ ĳı˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 ᷕ 14ˤ ġġġ炷Lamotteĭġű231į炸˪㡝㔯䵕㐑䴻˫䘬䶐㟉侭炻ḇ㚱㬌䧖㍐⭂ˤ炷䫔 105 㲐 3į炸㒂㬌炻 ĳĲ˪㡝㔯䵕㐑䴻˫䫔ℓ䪈䫔 26 㭝炻枩 88ˤ ġġġġġ䎦⬀㡝㛔䘬嬨㱽冯啷㔯㛔ḇ㚱ᶨ⭂ⶖ䔘ˤ⎎⍫侫˪㡝㔯␴嬗䵕㐑䴻˫枩 194ˤ 106《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 107

嬨䘬⚘暋炻ḇ婒㖶⛐䴻℠⁛㈧忶䦳ᷕ炻㬌⎍⼰⎗傥↢䎦Ḯ姙⣂ᶵ⎴䘬嬨 ᷕ⯂䃉㬌⎍炻⎎ᶨ䧖⎗傥⇯㗗㓗嫁⚈䃉㱽嬨妋㬌⎍⚈侴⽆䔍ˤ揺㕤伭Ṩ㬌㱽炻ᶱ䧖㻊嬗⼤㬌攻䘬㬏䔘⎗栆㬌妋慳ˤ䎦⛐⍫䄏䎦⬀⍇℠炻伭Ṩ㬌嗽嬗嗽䘬嬗㔯㗗ᶨᾳ婌嬨炻ㆹᾹ㍐㷔䫔Ḵ䧖⎗傥⿏ḇ姙㚜⣏ᶨṃˤᶱ䧖㻊嬗ᷕ 㔯ᷕ䘬ˬ䃉⾝˭炻⼰⎗傥⮵ㅱ⍇婆ᷕ䘬 QLUPƗQDWƗ ᶨ婆炷ˬ䃉㚱槽ㄊ˭炸炻 ⁭䌬⤀䘬嬗㔯㬋䡢⛘嗽䎮Ḯ㬌⎍ˤ⚈ᷳ伭Ṩᶵ⁭婌嬨Ḯ㬌⎍炻侴ᶼ怬㶣≈ ㇨ẍ㗗ᶨᾳ婌嬗烊ˬ㘢ㄏ˭炻ㅱ䔞⮵ㅱ⍇婆ᷕ䘬 MxƗQD烊⇯㬌嗽䘬ˬ⮎䚠˭炻 Ḯ℞ᷕˬ⮎䚠˭䘬嬗婆ˤ ⯙ㅱ䔞㗗⍇婆ᷕˬ㱽˭⫿炷dharma炸䘬嬗婆ˤ ġġġġġġġġ䫔ᶫἳ ġġġġ䫔ℕἳ Ȝᛥϙȝ Ƕ43ڂჴ࣬࿶ۓ،Ȝᛥϙȝ ҂මᆪԜόёࡘ᝼ǵԾӧઓ೯ǵ ჴ࣬ǴᢀՕҭฅǶ39 ȜЍᖰȝيӵԾᢀ ΨǶ44ޣȜЍᖰȝ ҂ԖऩԜપݤϯ ȐЍᖰ᝿ЎύคԜѡȑ ȜҎ঻ȝ ᇥόёࡘ᝼ԾӧઓᡂှಥݤߐǶ45܌ȜҎ঻ȝ Զ҂මᆪӵࢂ :ǴӵࢂԶᢀǶ3ـ܌ᢀӵٰǴ೿คך ⊀⮵㡝㔯⍇℠炻㬌⎍⍇㔯⤪ᶳ烉 ġġġġġġġᶱ䧖㻊嬗ᷕ炻⁭伭Ṩ嬗婆ᷕ↢䎦Ḯˬ⮎䚠˭ˤ⊀㡝㛔炻㬌⎍⍇㔯㗗烉 QDFDPHMƗWYHYDPDFLQW\DYLPRNৢDYLNXUYLWDGKDUPDQD\DSUDYHĞDĞUXWDSǌ \DGƗKDূEKDJDYDQWDWKƗJDWDV\DGDUĞDQDNƗPREKDYƗPLWDGƗWDWKƗJDWDP UYR\ƗG৚ĞDLKDGKDUPDSDU\Ɨ\HQLUGLৢ৬Dত35 DSDĞ\DQD\ƗSDĞ\ƗPL_30 㕘嬗⤪ᶳ烉ㆹ⽆⇵⽆㛒忁㧋倥倆忶ぇℍᶵ⎗⿅嬘䘬妋僓䤆嬲㱽ᷳ㖐㕘嬗⤪ᶳ烉唬ụ㡝⓲炰䔞ㆹㆸ䁢ᶨᾳ゛天奨夳⤪Ἦ侭㗪炻㬌㗪ㆹ⯙ẍ 嵋炻⤪㬌恋凔䘬ぇℍᷫ㗗⛐㬌嗽㱽攨ᷕ塓㎕䣢䘬ˤ 䃉奨䘬㕡⺷奨夳⤪Ἦˤ 㬌嗽炻伭Ṩ嬗㔯ᷕ䘬ˬᶵ⎗⿅嬘˭炻䚠䔞㕤 acintya烊ˬ冒⛐䤆忂˭炻⽆䎦⬀㡝㛔䚳炻㬌⎍ᷫ㗗ᶨᾳ墯⎰⎍炻⇵⋲⎍䁢⽆Ⱄ⫸⎍炻⼴⋲⎍䁢䚠䔞㕤 PRNৢDYLNXUYLWD烊ˬ㰢⭂⮎䚠˭炻䚠䔞㕤 GKDUPDQD\DSUDYHĞDˤĴķ ⇯ˬ ⮎ ᷣ天⫸⎍炻⎍シᷫ㗗⻟婧天ẍ䃉奨䘬㕡⺷炷DSDĞ\DQD\Ɨ炸Ἦ奨夳⤪Ἦˤ啷䚠˭⛐㬌嗽䘬⮵ㅱ婆㗗 dharmanaya炷㱽ᷳ㖐嵋ㆾ忻䎮炸炻⎴㕤⇵朊䘬䫔㔯㛔⎴㬌ˤĴĲ 㓗嫁㛔㛒嬗㬌⎍㚱ℑ䧖⎗傥炻ᶨ䧖⎗傥㗗㓗嫁㇨ὅ㒂䘬㡝㛔

Ĵĳ˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 556 ᶲ 2ˤ ĳĹġ˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 554 ᶳ 29ˤ ĴĴ˪ἃ婒䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻ġ枩 535 ᷕ 12ˤ ĳĺġ˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 584 ᶲ 18ˤ Ĵĵ˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 585 ᶳ 13ˤ Ĵıġ˪㡝㔯䵕㐑䴻˫炻䫔⋩ᶨ䪈䫔 1 㭝炻枩 109ˤ ĴĶ˪㡝㔯䵕㐑䴻˫炻䫔 12 䪈䫔 1 㭝炻枩 116ˤ ĴĲˢ⍫夳 Lamotte,ġ枩 238烊㱛⎋ㄏ㴟炻枩 338ˤ Ĵķˢ Lamotteĭˬ忚ℍᶵ⎗⿅嬘䘬⣯嶉䘬㕡㱽炷ㆾ侭夷⇯炸˭炷枩 253炸烊㱛⎋ㄏ㴟炻ˬℍ ġġġġġᶵ⎗⿅嬘䘬㱽ᷳ䎮嵋˭炷枩 360炸ˤ 108《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 109

Ḵἳˤ ⮷䳸烉㟡㒂ẍᶲ䘬㭼⊀炻ㆹᾹ⎗ẍ㈲伭Ṩ˪䵕㐑娘䴻˫嬗婆ᷕ冯ˬ⮎ 䚠˭⮵ㅱ䘬⍇℠䓐婆䘬ね㱩㬠栆䁢⤪ᶳḼ䧖ね㱩烉炷ᶨ炸⮎䚠㇨⮵ㅱ䘬⫿ ġġġġġġġġ䫔ℓἳ 㗗 dharmatA( 㱽⿏ Ī ㆾ侭 dharma炷㱽炸炻⤪ᶲ⺽䫔 1ˣ䫔 5 ἳ烊炷Ḵ炸⮎ Ȝᛥϙȝ 䚠⮵ㅱ䘬⫿㗗 naya炷㖐嵋炻忻䎮炸炻⤪ᶲ⺽䫔 2 ἳ烊炷ᶱ炸⮎䚠⮵ㅱ䘬 ፏݤჴ࣬ϐကǶ48 ⫿㗗 dharmanaya炷㱽ᷳ㖐嵋炻ㆾ㱽ᷳ忻䎮炸炻⤪ᶲ⺽䫔 ἳ烊炷⚃炸⮎ܭ٩ ȜЍᖰȝ 䚠⮵ㅱ䘬⫿㗗 EKǌWD炻ㆾ EKǌWƗUWKD炻ㆾ EKǌWƗUWKDGKDUPD炻⤪ᶲ⺽䫔 8 ἳ烊 ࣁΕԖကݤϐ҅ाǶ49 炷Ḽ炸䃉⮵ㅱ䘬㡝⫿炻䁢伭Ṩ侣嬗㗪㟡㒂シ嬗㇨㶣≈炻⤪ᶲ⺽䫔 3ˣ4ˣ6 ȜҎ঻ȝ 媠ἳˤ ˭ᘜ٩Ƕ4: 忚ᶨ㬍⛘䓙ẍᶲ䘬⮵⊀炻ㆹᾹ傥䘤䎦ㆾ侭橼娵⇘伭Ṩ⛐ἧ䓐ˬ⮎䚠܌੿ჴݤကϐ ᷳ嬗婆㗪炻⣏䲬シ⛐⁛忼ᶱ䧖㵝佑烉℞ᶨ炻シ⛐堐䣢ἄ䁢㉥尉䘬㱽䘬䎮⇯ ġġġġġġġġ⊀⮵㡝㛔炻㬌嗽⍇㔯䁢烉䘬ˬ㱽⿏˭ᷳ㵝佑炻⤪䫔 1 ἳ炻䫔 5 ἳ炻⍲䫔 8 ἳ烊℞Ḵ炻シ⛐堐忼㬌㉥尉䘬㱽䘬䎮⇯㇨岎㚱䘬㖐嵋ˣ忻䎮ˣ夷⇯䫱䫱炻⤪䫔 2 ἳ炻䫔 ἳ烊℞ᶱ炻 EKǌWƗUWKDGKDUPDSUDWLVDূFLWƗYDWƗUƗ৆Ɨূ_ĵı 堐䣢㝸䧖ḳ䈑ᷳ㛔岒ˣ夷⇯炻⤪䫔 3ˣ4ˣ6 ᶱἳˤĵĳ 天ᷳ炻ˬ⮎䚠˭ᶵ㗗㊯℟橼䘬㚱䓇㚱㹭䘬ḳ䈑炻侴㗗㊯㚱䓇㚱㹭䘬ḳ䈑ᷳ㉥尉䘬夷⇯ˣ忻䎮炻㬌⎍ᷕ䘬 SUDWLVDূFLWD炻啷㔯嬨䁢 SUDWLVDূYLGĵĲ炻シ⿅㗗烉䜧㘢娵嬀ˣ ĵĳˢ 䱦㶙䎮妋ˤ㓭㬌⎍⎗ẍ嬗䁢烉⬫Ᾱ炷㊯媠䴻℠炻嬗侭㊱炸㗗㶙ℍ斄㕤䛇⮎ 斄㕤伭Ṩ嬗㔯ᷕˬ⮎䚠˭嬗婆䘬⏓佑䘬侫妪炻㖍㛔⬠侭ᷕ㛹⃫⃰䓇㚦⯙㡝㛔˪㱽厗䴻˫ˣ˪ℓ⋫枴凔劍˫⍲˪⋩叔枴凔劍˫冯伭Ṩ䘬㻊嬗ἃ℠⮵䄏炻⮯ˬ⮎䚠˭ 佑㱽䘬䜧㘢娵嬀䘬ˤᶵ忶炻伭Ṩ㬌嗽嬗婆ᷕ㚱ˬὅ㕤˭炻䌬⤀䘬嬗婆ᷕḇ 嬗婆䘬⍇婆㬠䲵䁢Ḽ栆炻⌛炷ᶨ炸dharmataļĩ Ḵ Īsarvadharmatathata;ĩᶱĪţũUŵŢļĩ ⚃ Ī dharmasvabhAvaļĩ Ḽ Īŵattvasya lakSazaˤ⍫夳℞㇨叿˪Ľ 厗♜䴻 Ŀ ⛐⿅゛ᶲ䘬シ佑˫ 㚱ˬ㬠ὅ˭炻栗䣢ḴṢ⎗傥嬨 SUDWLVDূFLWD 䁢 pratisaraza炷ὅ㒂炻ὅ岜炸ˤ ᶨ㔯炻㬌㔯㓞Ḷⶅ䓘䄲⣒恶䫱叿˪厗♜⿅゛˫ᶨ㚠ᷕ炷⎗⍫侫㛶ᶾ‹㇨嬗˪厗♜⿅゛˫枩 108Į121炸ˤ⣑⎘⿅゛䞼䨞䘬‹↢⬠侭昛劙┬⤛⢓⺽䓐忶ᷕ㛹⃫⃰䓇䘬侫妪炻 ⤪㝄㟡㒂伭Ṩ冯䌬⤀䘬嬨㱽炻⇯㬌⎍⯙⎗嬗䁢烉⬫Ᾱ㗗ὅ岜ᶼ㶙ℍ䛇⮎佑 ᷎㍸↢伭Ṩˬ⮎䚠˭嬗婆䘬㵝佑⤪ᶳ烉ˬ伭Ṩ⣏ⷓ㇨侣嬗䁢ˮ⮎䚠˯ᶨ婆炻ᷫ㊯媠㱽䘬ˤḴṢ㬌嗽䘬嬗㔯⎗傥䚩䔍Ḯˬ㶙ℍ˭ᶨ婆炷avatAra炸ˤ 㱽䚠Ḻὅ⬀䘬䶋崟斄Ὢ侴妨炻⚈㬌䃉婾㗗 dharmatA炷㱽⿏炸炻ㆾ sarvadharmatathata ġ炷媠㱽⮎䚠炸ˣㆾ bhUta炷⮎晃炸ˣdharmasvabhAva炷㱽䘬冒⿏炸ˣtattvasya lakSaza炷䛇伭Ṩ嬗㔯ᷕˬ媠㱽⮎䚠ᷳ佑˭䚠䔞Ḷ⍇婆ᷕ䘬 EKǌWƗUWKDGKDUPD炷䛇⮎ ⮎䚠炸炻䘮㗗㊯媠㱽䶋崟ᷳシˤ˭炷⍫夳昛劙┬炻枩 10ˤ炸㬌ẍˬ⮎䚠˭䁢⮵㕤ˬ䶋崟˭䘬婒㖶炻忁ᾳシ⿅ḇ㈧冒ᷕ㛹⃫ˤᶵ忶ᷕ㛹⃫⃰䓇娵䁢烉ˬ⽆Ἦ炻㗗㈲ˮ䶋崟˯ 佑㱽炸炻⚈㬌⛐忁塷ˬ⮎䚠˭嬗婆⮵ㅱ䘬㡝⫿炻⎗傥㗗 EKǌWD炷䛇⮎炸炻冯ˮ⮎䚠˯䔞 ⮵䩳䘬㤪⾝嗽䎮叿ˤ⎗㗗ℑ侭㗗⎴ᶨシ嵋䘬炻媠㱽⮎䚠䘬ảỽ⍇婆炻 ḇ⎗傥㗗 EKǌWƗUWKD炷䛇⮎佑炸炻䓂军⎗傥㗗 EKǌWƗUWKDGKDUPD炷䛇⮎佑㱽炸ˤ 悥㗗㊯叿ˮ䶋崟䘬䎮㱽˯˭炷㛶ᶾ‹嬗㔯炻枩炸怬㚱炻ˬ䎦⛐㈲ẍᶲ㇨㩊妶䘬䳸㝄炻㋒䓐㕤⇵㎕˪厗♜䴻˫䘬ˮ⮎䚠˯ㆾˮ媠㱽⮎䚠˯炻Ụ᷶⎗䄏⍇㧋怑䓐㕤⬫ˤ 㕤㗗⏦Ṣ傥⼿⇘慵⣏䘬䳸婾ȹȹ⌛烉⮯ˮ媠㱽⮎䚠˯冯ˮ䶋崟˯ἄ⮵䩳⿏⿅侫ᷳᷕ ⚳ἃ㔁ẍἮ䘬夳妋炻⮵˪厗♜䴻˫㛔幓㗗ᶵ⼿怑䓐䘬ˤℵ婒炻⮵⌘⹎ἃ㔁䳸㝄ḇᶨ Ĵĸġ˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 556 ᷕ ˤ 㧋炻㗗ᶵ傥⣈怑䓐䘬ˤ˭炷夳⇵㚠炻枩 134炸į ⮵㕤ᷕ㛹⃫ẍᶲ䘬䚳㱽炻昛劙┬⤛ ĴĹġ˪ἃ婒䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 535 ᶳ 9ˤ ⢓㖶䡢堐䣢ᶵḰ娵⎴烉ˬ➢㛔ᶲ炻䫮侭㗗䃉㱽⎴シ㬌䚳㱽䘬ˤ䃉㱽⎴シ℞⮵ᷕ⚳ἃ Ĵĺġ˪婒䃉❊䧙䴻˫炻˪⣏㬋啷˫Ⅎ 14炻Noįġ炻枩 586 ᷕ ˤ 㔁ἄ⤪㬌ᷳ娖慳炻⤪㬌ᷳ婌妋ˤ˭炷⍫夳昛劙┬炻枩 15炸⤡㇨叿˪⣑⎘䶋崟ᷕ ĵıġ˪㡝㔯䵕㐑䴻˫炻䫔 12 䪈䫔 11 㭝炻枩 120ˤġ 忻⮎䚠婾˫⌛㗗忂忶⮵㕤⣑⎘䘬˪㱽厗䴻˫⮎䚠慳佑䘬䔷䎮炻Ἦ㼬㶭ᷕ⚳ἃ㔁斄㕤 ĵĲˢġ⍫夳 Lamotte 嬗㔯枩 260炻㲐 20į˪㡝㔯䵕㐑䴻˫ḇἄ⎴㧋䘬夳妋炻⍫夳娚㚠枩 ⮎䚠䘬⿅゛ˤ䫮侭⬴ℐ岲⎴℞ᶲ徘䎮⾝ˤ㛔㔯慵㕘彐㬋伭Ṩ˪䵕㐑䴻˫⮎䚠嬗婆炻 ġġġġġ120炻㲐 3 䘬婒㖶ˤ ↮㜸⣑⎘䘬䔷妋炻㬋㗗⛐⎎ᶨ㕡⎹ᶲ⽆ḳ⎴ᶨ⿏岒䘬ⶍἄˤ 110 《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 111

㬌夷⇯ㆾ忻䎮ᶵ⎗ẍˬ䓇˭冯ˬ㹭˭䘬䭬䔯㇨夷䭬炻ḇ崭崲ᶾ὿䘬デ䞍冯 ⤪㝄ㆹᾹ⮯⍇⎍㓡䁢偗⭂忳䬿⺷炻⇯シ⿅⯙㚜夳栗䃞烉㱽⿏ᷫ㗗ᶵⷞ㚱㳣䎮⿏娵嬀䘬䭬⚵ˤ⤪㝄⏦Ṣ㟡㒂⁛䴙䘬旧㭿忼㐑⬠婒Ἦ嗽䎮㛔⓷柴炻⇯ㆹ ≽䘬炻㗗朆䓇朆㹭䘬ˤ⎍ᷕˬᶵⷞ㚱㳣≽˭ˣˬ冯䓇㹭䃉斄˭ℑᾳ䞕婆炻 Ᾱㅱ䔞檀⹎慵夾伭Ṩ⻇⫸₏倯㇨媪ˬ⮎䚠䃉䁢㱽˭ĵĴ 䘬シ夳炻㖶䡢⛘⛐㬌㗗᷎↿斄Ὢ䘬崟⼊⭡娆ἄ䓐䘬䞕婆炻ᶨ崟⮵㕤ˬ㱽⿏˭Ḱẍᾖ梦ˣ旸⇞ˤ ㊯↢烉伭Ṩ嬗婆䘬⮎䚠ᷳ㇨㊯炻ㅱ䔞夾䁢Ⱄ㕤䃉䁢㱽䘬柀➇ˤ 伭Ṩ嬗㔯ᷕ䘬ˬ⽫埴˭炻シ⿅㗗ˬ⽫嬀㳣≽˭炻㊯↮⇍⿏䘬⽫嬀≇傥ˤ㱽⿏ᶵ㗗↮⇍⿏䘬⽫嬀㳣≽䘬⮵尉炻㇨ẍ婒⮎䚠㱽㗗ˬᶵⷞ㚱㳣≽䘬˭ˤˬ䓊 ၍ម 䓇˭冯ˬ㴰㹭˭ᷫ㗗ᶨ↯㚱䁢㱽䘬➢㛔䈡⽝炻㬌嗽䘬㱽⮎䚠㱽㊯㱽䘬㉥尉ޠپ୥ȃȮݨᆱኟၓစȯϜᄈܼᄃࣻң 䘬䎮⇯炻⬫ᶵ㗗㚱䁢㱽炻侴㗗䃉䁢㱽炻㇨ẍ婒⬫㗗ˬ冯䓇㹭䃉斄䘬˭ˤ ġġġġġ˪㲐䵕㐑娘㇨婒䴻˫㗗㻊婆ἃ㔁˪䵕㐑娘㇨婒䴻˫䘬㲐妋ᷳ⥳炻ḇ㗗伭Ṩ慳㔯ᷕ婒ˬ劍䃉䓇㹭炻⇯䃉埴嗽˭炻㗗㈲ˬ䃉䓇㹭˭␴ˬ䃉埴嗽˭ 斄㕤ἃ℠㻊嬗冯䎮妋⓷柴ᶨ悐庫㖑㛇䘬℟㚱慵天ġġ⿅゛⎚シ佑䘬㻊婆ἃ℠㲐炷⌛ˬ䃉⽫埴˭炸ℑᾳ䞕婆ᷳ攻䘬斄Ὢ嗽䎮ㆸḮ㡅ẞ斄Ὢˤ℞㫉炻伭Ṩ慳䔷叿ἄˤ㬌㚠慵溆㓞抬Ḯ沑㐑ġ伭Ṩ⍲℞⻇⫸₏倯⮵㕤ġ娚䴻䘬妋慳炻㓭侴ㆹ 㔯婒⤪㝄㰺㚱↮⇍⿏䘬⽫嬀㳣≽炻⯙忼⇘Ḯˬ⮎䚠˭炻㇨ẍṾ㗗㈲ˬ⮎䚠˭ Ᾱ㕤ġ㬌嗽奨⮇℞ˬ⮎䚠˭慳佑炻⮵㕤Ḯ妋伭Ṩ⍲℞⻇⫸䘬⮎䚠ġ奨ḇ⯙⯌℞ 夾䁢ˬ⮎䚠㱽˭䘬⎴佑婆䘬ˤ忁ḇ嫱㖶ㆹᾹ⇵朊䘬妶婾烉㬌嗽䘬ˬ⮎䚠˭炻慵天ˤ 㗗㊯ dharmatq炻ḳ䈑ᷳ㉥尉䘬䎮⇯ˤ怬㚱炻伭Ṩ䘬妋慳娵䁢徎㕫⺞ˬẍ䓇㹭䁢⮎˭炻䵕㐑娘⇯㈡姽℞ˬ䃉ẍ䓇㹭婒⮎䚠㱽˭炻ᶨ怲㗗䓇㹭䘬柀➇炻䫔ᶨἳ慳佑 ᶨ怲㗗朆䓇㹭䘬柀➇炻伭Ṩ忁墉堐忼叿⋨↮㚱䁢㱽ˣ䃉䁢㱽䘬⿅゛炻侴徎 ǼคағྐЈՉᇥჴ࣬ݤǶ 㕫⺞䘬拗婌ᷫ⛐㕤㛒傥㖶㘘ℑᾳᶾ䓴䘬⋨↮炻㇨ẍ㈲㚱䁢㱽柀➇䘬䭬䔯婌ۯǺ୤ो᷺قךਔᆢነ၄ٰᒏ ағྐࣁ 㕥㕤䃉䁢㱽䘬柀➇ˤ伭Ṩ䘬嬗㔯炷⮎䚠炻ㆾ⮎䚠㱽炸⍲妋慳⼘栗Ḯ䃉䁢㱽ˣځϙГǺऩคғྐǴ߾คՉೀǶคՉೀǴΏԿჴ࣬ΨǶӢ Ȩคағྐᇥჴ࣬ݤȩǶ 㚱䁢㱽⿏岒ᶲ䚠Ḻ⋨↮䘬⿅゛炻侴朆シ⛐堐忼Ḵ侭ᷳ攻䘬⬀㚱⿏⮵䩳ˤقჴǴࡺᜁ Ֆ!Ψǻ೷ҔϐӜǶϻԖ׎ѸԖቹǴ ₏倯㬌嗽䘬妋慳ᷕ㍸⇘ˬ⮎䚠⸥㶙炻⥁䳽ⷠ⠫炻朆㚱⽫ᷳ㇨䞍炻朆彐ޣғǶՉ܌ՖΨǻൽ࣬ޣᆬГǺЈ Ԗ࣬ѸԖЈǹค׎ࡺคቹǴค࣬ࡺคЈǶฅ߾Јᒿ٣ᙯǴՉӢҔଆǶ 侭ᷳ傥妨炻⤪ỽẍ䓇㹭⽫埴侴㫚婒᷶˭炻⮵㕤ˬ⮎䚠˭炻㍉䓐ˬ⸥㶙˭ˣ ᆪคதကǴ ˬ⥁䳽˭䫱娆炻Ḱẍ㬋朊䘬䓴婒炻Ụ᷶㚱㈲⍇㔯⮵㕤ˬ⮎䚠㱽˭䘬⏎⭂堐ۯݤғྐǴࡺЈԖғྐǹ৴ݤคғǴ߾ЈคғྐǶो᷺ـ ЈǴӕғྐΨǶϻჴ࣬ 忼⺷廱䁢䴻䓙偗⭂堐忼⺷Ἦ䎮妋⮎䚠⿏岒䘬嵐⊊ˤ₏倯䔷㔯忁䧖⮵㕤ˬ⮎ځᒏݤԖғྐϐ࣬ǶݤԖғྐϐ࣬ࡺǴቹៜ ǴӵՖағྐЈՉ 䚠˭䉨ン冯⿏岒䘬㬋朊䘬㍷⮓ẍ⍲℞㇨ἧ䓐䘬婆⼁炻冯侩匲㚠⍲䌬⬠⭞妨قϐૈޣǴߚᒣޕ܌ࡉుǴ๊֮தნǴߚԖЈϐ ԶటᇥЯǻ 55 ⮵㕤ˬ忻˭䘬㍷⮓䔞䃞朆ⷠ䚠Ụˤᶵ忶₏倯⛐忁㭝䔷㔯ᷕ㍸⇘ˬ㱽㚱ġ䓇㹭 ᷳ䚠˭炻ḇ㍸⇘ᶵ⎗⽫䞍ˣᶵ⎗妨彐䘬ˬ⮎䚠˭炻ℑ䧖ˬ䚠˭䘬⋨↮䘬シ Ṳ㊱烉⍇℠ᷕ䘬忁ᾳ⎍⫸≽娆㍉⍾␥Ẍ⺷炻≽娆⇵䓙⏎⭂娆Ḱẍ旸⇞炻 ⚾栗䃞炻㇨ẍ₏倯䔷㔯䘬≽㨇栗䃞怬㗗⺞临伭Ṩ䘬⿅嶗烉叿慵⼘栗㚱䁢㱽ˣ 䃉䁢㱽ℑᾳ柀➇䘬⿏岒⋨↮侴朆⼘栗Ḵ侭ᷳ攻䘬⬀㚱⿏⮵䩳ˤ ĵĴˢġ忁㗗₏倯冒⶙䘬婒㱽烉ˬ倯㚘烉㚱䁢嘃‥㱽炻䃉ⷠ㓭⎵䚉烊⮎䚠䃉䁢㱽炻ⷠỷ㓭ᶵ ġġġġġ䚉ˤ˭˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 ᶳ 20ˤ ĵĵˢġ˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 38ġ炻Noįġ炻枩 353 ᷕ 28Į枩353 ᷕ 29ˤ 䫔Ḵἳ慳佑 112 《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 113

ుၲჴ࣬Ƕ 㟡㛔⿏岒烉伭Ṩ㇨䎮妋䘬⮎䚠㬋㗗䨢炻侴ᶵ㗗⇍䘬Ṩ湤ˤ⚈㬌㟡㒂₏倯 ᆬГǺჴ࣬ᜤෳǴԶૈుၲǶ56 忁㭝䔷㔯炻ㆹᾹ⎗ẍ⼿↢䳸婾烉䃉婾㗗伭Ṩ嬗㔯䘬ˬ⮎䚠˭炻怬㗗₏倯䎮妋䘬⮎䚠炻℞⮎岒⌛㗗䨢炻㇨ẍ伭Ṩⷓ⻇䘬⮎䚠䎮妋᷎ᷕᶵ⬀⛐恋䧖 Ṳ㊱烉˪㲐䵕㐑娘䴻˫ᷕ㛒夳伭Ṩ⮵㕤㬌⎍䘬妋慳ˤ₏倯䔷㔯ᷕ婒妨㈲⮎䚠冯䶋崟⮵䩳崟Ἦ⽆侴⮯⮎䚠Ḱẍ⮎橼⊾䘬ảỽ⎗傥ˤ ˬ⮎䚠暋㷔˭炻シ⿅㗗婒烉ˬ⮎䚠㗗暋ẍ㷔⹎䘬˭炻忁㗗ẍˬ暋㷔˭忁ᾳ ⼊⭡娆㬋朊䓴婒ˬ⮎䚠˭䘬䉨ン冯⿏岒炻℞⿅䵕㕡⺷冯ᶲ㔯䘬妋慳㕡⺷ᶨ 䫔⚃ἳ慳佑 ǴόଆΒǶݤऩόՐΒݤǴޣჴ࣬ךـଆΒࣁΒǶך农ˤ ๮ᝄ๦ᙓГǺவ ǴࢂࣁΕόΒݤߐǶޣ᛽܌߾คԖ᛽ǹค ϐ᛽Ǵคךჴ࣬Ǵ߾۶ǵךـағǶऩ܌ࡺԖ۶ǴΒӜך䫔ᶱἳ慳佑 ᆬГǺӢ Ǵ җԶଆǶ58يྐـϷيـǴ߾όଆޣჴ࣬يـՖǻޣа܌Ƕྐيջࢂي ǴࢂࣁΕόΒݤߐǶޣύόᡋόឨځܭคΒคϩձǴيᆶྐي ΫǴҭՖа౦ǴԶᚶ Ṳ㊱烉㬌嗽嬗婆ˬ夳ㆹ⮎䚠侭˭ᷕ䘬ˬ⮎䚠˭炻⛐⍇㛔ᷕ䃉⮵ㅱ婆炻يӸيǶྐޜғǴྐਔޜᆬГǺፏݤғਔ ύЯǻ 57 ⎴㧋䁢伭Ṩ侣嬗㗪㇨㶣≈炻⎴⇵ἳˤ伭Ṩḇ㰺㚱妋慳㬌⎍ˤ₏倯䔷慳烉劍ځܭᡋឨ ᶵ夳ㆹᷳ⮎䚠炻⇯⚈ㆹ侴㚱⼤炻⯙䓊䓇ˬḴ˭烊劍夳ㆹᷳ⮎䚠炻⇯䃉⼤ˣ Ṳ㊱烉㬌嗽嬗婆ᷕˬ夳幓⮎䚠˭ᷳ⮎䚠炻ᷫ䁢伭Ṩシ嬗㇨㶣≈炻⎍ ㆹᷳ嬀炻⚈侴ᶵ䓊䓇ˬḴ˭ˤ晾䃞₏倯㬌嗽䘬䔷㔯᷎㛒婒㖶⮎䚠㗗Ṩ湤炻 ᷕˬ⮎䚠˭䘬シ⿅㗗ˬ㛔岒˭炻ˬ幓⮎䚠˭⌛㗗ˬ幓ᷳ㛔岒˭ˤᶵ忶㇨ ᶵ忶㟡㒂ᶲ徘ġ䫔ᶱἳ慳㔯炻ㆹᾹ㚱䎮䓙㍐⭂㬌嗽䘬ㆹᷳ⮎䚠ḇ㬋㗗ˬ䨢˭ˤ 媪䘬ˬ幓ᷳ㛔岒˭䨞䪇㗗㊯Ṩ湤␊炻䴻㔯ᷕ䃉忚ᶨ㬍婒㖶炻伭Ṩḇ㛒Ḱ ẍ妋慳ˤ 䫔Ḽἳ慳佑 ჴ࣬ඵችǶۺค؃₏倯⛐䔷㔯ᷕ㍸↢ˬ媠㱽䓇㗪䨢䓇炻㹭㗪䨢㹭˭䘬婒㱽炻シ⿅㗗烉 த ค؃ඵችǴ߾ଯᄌ੻ࣗǶࢂࡺ๦ᙓۺΨǶΥϻՉԖۺ࣬ڗᶨ↯ḳ䈑䘬䓊䓇冯㴰㹭炻䃉朆㗗ˬ䨢˭⛐䓊䓇炻ˬ䨢˭⛐㴰㹭ˤ䛦䓇ᷳ ϙГǺค ඵΨǶۺ 幓橼㗗ᶨ↯ḳ䈑ᷕ䘬ᶨ䈑炻㓭侴幓橼ᷳ䓊䓇冯㴰ṉṎ䃞烉幓橼ᷳ⬀㳣ᷫ གྷағǶۺࣁӜǶ߫ඵԖጔǴࡺۺ㗗ˬ䨢˭⛐⬀㳣炻幓橼ᷳ㬣ṉᷫ㗗ˬ䨢˭⛐㬣ṉˤ㇨ẍ₏倯⛐⮓ᶳ忁㭝 ᆬГǺ੿ඵคጔǴࡺค Զό௭ШݤǶىޕ䔷㔯㗪炻℞⽫䚖ᷕ㇨媪䘬ˬ幓⮎䚠˭炻㬋㗗ˬ䨢˭烉䨢ᶵ⁭㗗媠㱽䘬㛔岒炻 ՉϿట ḇ㗗幓橼䘬㛔岒ˤ ᆬГǺόаคటǴԶ௭ШݤԾ౦Ƕ59 ₏倯忁墉䘬䔷㔯朆ⷠ䍵屜炻⬫㤝℞䱦䡢⛘㎕䣢↢Ḯ伭Ṩ⮎䚠⿅゛䘬 ĵĸġġ˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫ġℲ 38ġ炻Noįġ炻枩 398 ᶳ 19Į枩398 ᶳ 21ˤ ĵĹġġ˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫ġℲġ38炻Noįġ炻枩 408 ᶲ 12Įġ枩 408 ᶲ 16ˤ㬌嗽伭 ĵĶ˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫ġℲ 38ġ炻Noįġ炻枩 ᶳ ˤ ġġġġġṨ慳㚱ˬ↉⣓埴㚱⾝㘢ㄏ˭ᶨ⎍炻⇯伭Ṩ嬗㔯ᷕˬ埴˭⫿ㅱ忋㍍⛐ˬⷠ㯪䃉⾝⮎䚠 ĵķ˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 38ġ炻Noįġ炻枩 398 ᷕ 29Į枩398 ᶳ 2ˤ ġġġġġ㘢ㄏ˭ᷳ⼴炻⼴Ṣᶵ妋炻㈲ˬ埴˭⫿婌伖㕤ᶳ⎍攳柕Ḯˤ 114 《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 115

Ṳ㊱烉伭Ṩ妋慳䴻㔯嬗婆ᷕˬ㯪䃉⾝⮎䚠㘢ㄏ˭䁢ˬ厑啑㯪䃉⾝㘢˭炻 Ṳ㊱烉侫⍇℠㬌⎍⁭シ㊯烉ㅱẍ䃉奨䘬㕡⺷奨ἃˤ伭Ṩ䘬嬗㔯⎗傥㗗㇨ẍˬ䃉⾝㘢˭⌛䫱㕤ˬ䃉⾝⮎䚠㘢ㄏ˭ˤ侴ˬ䃉⾝⮎䚠˭䘬シ⿅炻㗗ˬ䃉 ᶨᾳ婌嬨炻℞ᷕ⮎䚠䘬嬗婆ḇ㈦ᶵ⇘⮵ㅱ䘬⍇婆ˤ伭Ṩ㛔Ṣḇ㛒⮵㬌⎍㍸ ⍾䚠⾝˭炻⌛ˬᶵ➟叿⮎䚠侴⾝˭ˤṾ娵䁢↉⣓冯厑啑䘬⋨⇍㗗烉↉⣓㕥 ↢妋慳ˤ 埴㚱⾝㘢ȹȹ➟叿⮎䚠䘬㘢ㄏ炻㇨ẍ槽⁚冒㺧烊厑啑⇯㕥埴䃉⾝㘢ȹȹᶵ ₏倯⛐㛔㭝䔷慳ᷕ椾⃰㍸↢ˬỽ䁢ἃ˭䘬⓷柴炻ḇ⯙㗗㍸↢ˬἃ䘬㛔 ➟叿⮎䚠䘬㘢ㄏ炻㇨ẍ䃉㚱槽ㄊˤ⚈䁢㬌嗽䘬ˬ⮎䚠˭嬗婆䚠䔞㕤⍇℠ᷕ 岒䁢ỽ˭䘬⓷柴ˤ㔯ᷕ㇨媪ˬ℞忻嘃䌬˭䘬ˬ℞˭㊯ˬἃ˭炻ˬ忻˭⯙㗗䘬ˬ㱽˭⫿炻㇨ẍ㇨媪ˬ䃉⍾䚠⾝˭炻ḇ⯙㗗ˬᶵ➟叿㕤㱽˭䘬シ⿅ˤ ˬ㛔岒˭ㆾˬ䎮⇯˭ᷳシˤ₏倯忁墉ẍˬ嘃䌬˭ˣˬ⥁䳽ⷠ⠫˭ˣˬ⭪⮆ ₏倯⛐䔷慳㗪炻㈲伭Ṩ㇨媪䘬ˬ㚱⾝㘢˭䧙䁢ˬ὿㘢˭炻㈲伭Ṩ㇨媪嘃㚈炻䈑卓傥㷔˭䫱娆⼁炻Ἦ㍷徘ἃᷳˬ忻˭䘬䈡㬲⿏炻℞ᷕˬ⥁䳽ⷠ⠫˭ 䘬ˬ䃉⾝㘢˭䧙䁢ˬ䛇㘢˭ˤ᷎㍸↢ℑ䧖㘢ㄏ䘬⋨↮㗗烉ˬ䛇㘢䃉䶋炻὿ 䘬䓐婆炻⎴㕤䫔ᶨἳᷕ⮵㕤⮎䚠䘬妋慳烊ˬ䈑卓傥㷔˭䘬䓐婆炻⎴㕤䫔Ḵ 㘢㚱䶋˭炻シ⿅㗗烉䛇㘢䃉㚱䈑ẞ⊾䘬㳣≽炻὿㘢⇯㗗䈑ẞ⊾䘬㳣≽ˤ栗 ἳᷕ⮵㕤⮎䚠䘬妋慳烊侴ˬ嘃䌬˭ᷳ䓐婆炻㵝佑ḇ㍍役䫔ᶨἳᷕ妋慳⮎䚠䃞⮎䚠⎒㚱忂忶䛇㘢ㇵ⎗ẍ娵嬀ˤ⤪⇵⶚㊯↢炻伭Ṩ忁⎍嬗㔯⎗傥⊭⏓㚱䈡⽝䘬ˬ⸥㶙˭ˤ㇨ẍ₏倯忁㭝䔷㔯⊭㵝忁㧋䘬娵嬀烉⮎䚠⯙㗗ἃ炻ἃ⯙ 婌嬨炻⍇㔯䘬慵溆⛐ˬ䃉㚱槽ㄊ˭ᶲ炻伭Ṩ䘬嬨㱽⇯普ᷕḶˬ㘢ㄏ˭ᶲ炻㗗⮎䚠ˤ㇨ẍṾ婒烉ˬ⮎䚠ᷳ䚠炻⌛⤪Ἦ䚠˭炻㬌⌛妨烉⮎䚠⯙㗗⤪Ἦˤ ᷎ᶼ䓙㬌埵䓇↢ˬ䃉⾝㘢˭忁㧋䘬婒㱽ˤᶵġ忶伭Ṩⷓ⻇⛐妋慳ᷕ㍸↢ℑ䧖 ㆹᾹ⛐忁㭝₏倯䔷ᷕ炻⯂枰㲐シℑ溆烉℞ᶨ炻₏倯⛐妋慳ἃᷳˬ忻˭ 㘢ㄏ䘬⋨↮炻᷎ᶼ㼬㶭⎒㚱䃉㚱䈑ẞ⊾㳣≽䘬ˬ䃉⾝㘢˭ㆾˬ䛇㘢˭ㇵ傥㗪炻㍸⇘ˬ⎴叔䈑ᷳ䁢侴⯭ᶵ䁢ᷳ➇˭ᶨ⎍炻忁墉䘬ˬ䁢˭炻⌛㗗ˬ㚱 ⣈娵嬀ˬ⮎䚠˭炻忁㧋䘬妋慳⎗ẍ婒㗗⽆娵嬀婾䘬奺⹎ℵ⹎䡢娵Ḯ⮎䚠䘬䁢˭炻ˬᶵ䁢˭⌛㗗ˬ䃉䁢˭炻㔯ᷕ怑䓐ˬ⎴˭⍲ˬ侴˭Ḵ⫿炻堐忼ἃˬ忻˭ 䈡㬲⿏ˤ ᷳ䈡㬲⿏烉㖊⎴㕤叔䈑ᷳ㚱䁢炻⍰⯭㕤䃉䁢ᷳ柀➇ˤㆹᾹ奢⼿炻㬌婆⶚䴻㶭㤂⛘㎕䣢Ḯ₏倯⼘栗㚱䁢ˣ䃉䁢䘬⿏岒⋨↮侴朆⼘栗℞⬀㚱⿏⮵䩳䘬⿅䫔ℕἳ慳佑゛ˤ℞Ḵ炻₏倯娵䁢炻⤪Ἦ㗗⶚䴻崭崲Ḯ⼿冯⣙ˣ䛇冯‥䘬㤝农䘬奢侭炻 ჴ࣬ǴᢀՕҭฅǶ ㇨ẍṾˬ曰䄏⅍媏炻ᶨ⼤⮎䚠˭炻⌛⤪Ἦᷫ㗗⎴ᶨˣ䴙ᶨḮ䧖䧖⼿⣙ˣ䛇يǺӵᢀԾقᆢነ၄ ⇘а๊֮த ‥䫱䫱䘬⮎䚠炻㬋⚈䁢⤪Ἦ㗗㬌䧖⮎䚠炻㇨ẍ㶐⎵⛐冒ġ⶙䘬幓橼ᶲ奨夳!ڰၰ຀ҎǴځε᝺ϐᆀΨǶ܄ՖΨǻᇂጁ౛ᅰޣᆬГǺՕ 恋䃉↮⇍ˣ䃉⋨∫䘬⮎䚠炻ḇ⯙㗗奨夳Ḯἃˤ₏倯忁㧋䘬䎮妋䡢⮎⎗ẍ⮶ قϐ!ࣁԶۚόࣁϐୱǴೀނǴ׎όаႽෳǴӕ࿤ޕნǴЈόёаඵ ϐໂǴߚԖԶόёࣁคǴߚคԶόёࣁԖǴ஍ჰ຀ 农冒⶙冯ἃ旨ᶵḴ䘬ἄ䁢⎴ᶨ䘬⣏ℐ䘬ˬ⮎䚠˭䘬㤪⾝炻ᶵ忶₏倯栗䃞䳽قኧϐϣԶЗค Ƕ 㛒㈲忁ᾳ⮎䚠⮎橼⊾ˤخࣁԿΨǴҭаཱུځаӜǴࡺமᒏϐ᝺Ƕ܌ޕವૈෳǴόނᚻǴ Ֆ߾ǻϻӕܭளޣǴளҭளϐǹӕܭѨޣǴѨҭளϐǶࢂа߾੿ޣ ӕଵǶӵٰᡫྣ঍ᒋǴ΋۶ჴ࣬Ǵჴ࣬ϐ࣬Ǵջӵٰ࣬Ƕ 䫔ᶫἳ慳佑ޣӕ੿Ǵଵ ᗨவՕϷЎਸৣճᆪԭίךǺШ൧Ǽقε౲ύқՕܭჴ࣬Ǵаࣁᢀӵٰ࣬Ǵ ᅟਔញගਤӢيՕȩΨǶృӜԾᢀـჴ࣬ݤǴࣁـࡺ࿶ГȨ Ƕڂჴ࣬࿶ۓ،ࢂǶ5: ࿶Ǵ҂මᆪԜόёࡘ᝼Ծӧઓ೯ܭကӸ ـ܌ٰܯϙГǺᆢነ၄ௗ഻֮ШٰࣚΕԜნǴϷ΢ٰόࡘ᝼٣Ǵࣣ ჴ࣬Ǵቶණᜤ൨ǶԜ࿶ౣ௶౲࿶ܴ܌Ӏȡ฻ܫΨǶȠ!ڻĵĺˢ˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫ġℲ 38ġ炻Noįġ炻枩 410 ᶲ 3Įġ枩 410 ᶲ 3ˤ ҂ԖऩԜϐ 116 《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 117

ࣁ֮Ǵࡺኼ҂මԖΨǶ 䫱䘬婒㔁炷ˬ朆⸛䫱㔁ḇ˭炸烊侴⛐₏倯䚳Ἦ炻ἃ㔁䔞䃞㗗ˬ⸛䫱㔁˭炻ךा!ကǴܴᙁܰΑǴࡺኼ҂මԖΨǶҭϓ཮ ၶԶठኼΨǶ ⚈㬌ἃ㔁䘬䴻℠ḇ⯙䔞䃞⽭枰ẍˬ⮎䚠˭ἄ䁢ὅ㒂ˤ₏倯忁㭝䔷㔯᷎㛒⮵܌ځ΢ǴࡆញൺݒܭᆬГǺᇥ࿶ஒ૾Ǵްճѷςቼऍ ǹ֤όⷢВǴԶഢ䅤೯ᡂǶε४༾ᇻϐ ℞㇨媪䘬ˬ⸛䫱㔁˭䘬奨⾝ ↢忚ᶨ㬍䘬妋慳炻ỮṾ䘬䎮⾝堐忼⼿⼰㶭㤂烉ڂᗨᙁऊǴԶကхဂقԜ࿶ ࣁ֮Ǵࡺኼ҂ ἄ䁢ˬ⸛䫱㔁˭䘬ἃ㔁⽭枰ẍˬ⮎䚠˭䘬㤪⾝ἄ䁢℞㔁䎮䘬ὅ㒂炻ḇ⯙㗗ךၶǴ౛คόᅰǶΞа཮܌Ǵઓ೯གᔈϐΚǴ΋ਔق මԖΨǶ61 婒炻ˬ⮎䚠˭ᷳ佑冯ˬ⸛䫱˭ᷳ佑Ḵ侭ᷳ攻⬀⛐㝸䧖⽭䃞䘬斄Ὢˤ ẍᶲ炻ㆹᾹ娛䳘䔷䎮Ḯ伭Ṩˣ₏倯⮵㕤˪䵕㐑娘㇨婒䴻˫ᷕℓᾳ䓐 Ṳ㊱烉⍫䄏⍇℠炻㬌嗽䘬ˬ⮎䚠˭嬗婆䚠䔞㕤 dharmanayaˤ伭Ṩ㬌 ἳ䘬妋慳炻忂忶䔷䎮炻ㆹᾹ⎗ẍ⼿↢䳸婾烉炷ᶨ炸伭Ṩⷓ⻇⮵㕤˪䵕㐑娘嗽䘬妋慳婒㖶烉˪㓦⃱˫䫱䴻⮵㕤⮎䚠䘬妋慳晾⣂炻Ữ⺋㲃侴㔋Ḫ炻ἧṢ 䴻˫ᷕ⮎䚠嬗婆䘬䎮妋㗗➢㕤䃉䁢㱽䘬㤪⾝↢䘤䘬炻㇨ẍ伭Ṩⷓ⻇⛐䔷㔯暋夻柕䵺烊侴˪䵕㐑娘䴻˫⇯傥䯉㖶㈤天⛘斉徘⮎䚠ˤ忁婒㖶伭Ṩ娵䁢˪䵕 ᷕ⼘栗Ḯ⮎䚠䘬⋻崲⿏ˣ䈡㬲⿏炻シ⛐堐䎦⮎䚠冯䓇㹭ᷳ䚠ㆾ侭䃉䁢㱽冯㐑娘䴻˫⮵㕤⮎䚠䘬斉徘炻冯˪㓦⃱˫䫱凔劍䲣䴙䘬䴻℠ᶨ农炻ᶵ忶⛐婒㚱䁢㱽䘬⿏岒⋨↮炻侴朆シ⛐⼘栗Ḵ侭ᷳ攻䘬⬀㚱⿏⮵䩳ˤ炷Ḵ炸伭Ṩⷓ 㖶⮎䚠䘬㕡⺷㕡㱽ᶲ炻㬌䴻⇯㚱℞䯉㖶㈤天䘬䈡溆ˤ₏倯㇨ġ媪ˬ妨晾䯉䲬炻⻇䘬ἃ℠㻊嬗冯䎮妋㗗⛐侩匲⿅゛冯䌬⬠⿅㼖䓂䁢䚃埴䘬㗪ẋ側㘗ᶳ忚埴侴佑⊭佌℠˭䘬婒㱽炻冯伭Ṩ䘬婒㱽⬴ℐᶨ农ˤ忁ᾳ妋慳㶭㤂⛘↠栗Ḯ伭䘬炻㇨ẍ伭Ṩ䘬⻇⫸ἳ⤪₏倯⺽忚侩匲⺷䘬娙婆⍲⿅䵕㕡⺷⮵㕤⮎䚠Ḱẍ Ṩⷓ⻇ẍ⮎䚠奨䁢ᷕ⽫ˣ䓙˪凔劍˫䲣䴙侴⺞⯽军˪䵕㐑娘䴻˫䘬妋䴻⿅䎮妋炻ᷫ㗗ね䎮ᷳᷕ䘬ḳ炻ᶵ忶₏倯䳽㛒⮵㕤ˬ⮎䚠˭Ḱẍ⮎橼⊾炻忁㗗嶗ˤ ⏦Ṣㅱ䔞㕟䃞䡢⭂䘬 Ķĳ烊炷ᶱ炸伭Ṩ攳┇ẍ⮎䚠⿅゛䁢ᷕ⽫ˣ䓙˪凔劍䴻˫ ⺞⯽军˪䵕㐑娘䴻˫䘬妋䴻⿅嶗炻₏倯⚈㬌⼿ẍ㍸↢ẍˬ䨢˭慳⮎䚠䘬䎮䫔ℓἳ慳佑⾝炻↉㬌悥嫱㖶伭Ṩⷓ⻇䘬⮎䚠奨㟡㛔ᶵ℟⁁㈲⮎䚠冯䶋崟⮵䩳⚈侴⮯⮎ ↯ፏݤჴ࣬ϐကǶ 䚠⮎橼⊾䘬⿅゛怷廗烊炷⚃炸₏倯怬⿅侫Ḯ⮎䚠冯ἃ旨ˬ⸛䫱㔁˭䘬⭮ܭ٩ ⿅ჴ࣬ΨǶ 斄Ὢ炻⮎䚠㗗ἃ旨ˬ⸛䫱㔁˭䘬䎮婾ὅ㒂炻忁㧋䘬゛㱽⮵㕤⣑⎘⛐⇌㔁ܭϙГǺ࿶ᇥჴ࣬Ǵࡺ࿶٩ Ǵߚѳ฻௲ΨǶ٩ჴ࣬ΏГܴΨǶ62 ゛ᷕ忚ᶨ㬍嗽䎮⮎䚠⓷柴䘬⿅䵕㕡⺷侴妨炻⎗媪㗗䚜㍍䘬⃰槭ˤޣᆬГǺό٩ჴ࣬៏Ѥߚத 怬㚱ᶨ溆ḇ枰㍸⍲炻伭Ṩⷓ⻇᷎朆⁭⁭⛐㲐妋ẍᶲℓᾳ䓐ἳ㗪炻ㇵ Ṳ㊱烉㬌嗽伭Ṩ嬗婆ᷕ䘬⮎䚠炻䚠䔞㕤ˬ䛇⮎˭炻ㆾˬ䛇⮎佑˭炻ㆾˬ 䛇㲐シ⍲⮎䚠㤪⾝ˤ㟡㒂䴙妰炻˪㲐䵕㐑娘䴻˫ᷕ伭Ṩⷓ⻇ℙ㍸⇘⮎䚠㤪⾝ ⮎佑㱽˭ˤ伭Ṩ䘬慳佑慵溆㗗婒㖶ỽ䁢䴻℠ˬὅ㕤⮎䚠˭炻₏倯䘬妋慳⇯ 80 ἁ㫉炻㕤ᷕ伭Ṩ㍸↢媠⣂慵天䘬婾婒炻⤪⮎䚠䁢㱽❶炻⮎䚠䁢㹭伒ᷳ “慵婒㖶䁢Ṩ湤䴻℠天ˬὅ㕤⮎䚠˭ˤ Ķĳˢġ㖍㛔⬠侭Ẳ喌昮⢥㗗两ᷕ㛹⃫ᷳ⼴炻⮵㕤伭Ṩ䘬⮎䚠嬗婆⍲℞䎮妋㊩㽨䁰㈡⇌䩳⟜ ₏倯㍸↢䘬䎮䓙㗗烉⤪㝄ᶵὅ㒂⮎䚠Ἦ妶婾䃉ⷠˣ劎ˣ䨢ˣ䃉ㆹ媠䘬⬠侭ˤ⤪Ṿ⛐侫⮇Ḯ⼁普⺔Ⱉㄏ怈冯伭Ṩ䫼⓷䘬˪⣏Ḁ⣏佑䪈˫ᷳ䫔 13 ⓷䫼⼴炻婒烉ˬ㬌䧖伭Ṩ䘬⮎䚠奨炻冯ᷕ⚳⒚⬠ˣ℞ᷕ䓙˪匲⫸˫㚠㇨婒䘬ˮ滲䈑˯⌛叔䈑佑炷ˬᶵὅ⮎䚠彗⚃朆ⷠ侭炸炻恋湤忁ṃ斄㕤䃉ⷠ䫱䫱䘬婒㔁⯙ㆸḮ朆⸛ 滲⎴奨炻ᷫ㗗朆ⷠ栆Ụ䘬㜙大ˤ䃞侴炻侫ㄖ⇘⿅侫⛐ᷕ⚳⁛䴙⿅゛ᷕ䩳儛䘬㜙大䘬 ᷕ⚳ἃ㔁⬠侭炻⇯ᶵ䞍ẍᶲ䘬婒㖶ˤ㇨媪ˮ滲䈑˯炻⌛滲ᶨḳ䈑炻⌛㗗叔䈑㛔Ἦ㗗 ᶨˤṨ攨ᶳ䘬₏倯炻⯙➢㕤恋㧋䘬⿅侫炻侴䎮妋凔劍ẍ⍲㴭㥫ˤ㇨媪滲䈑婾⎗ẍ婒 Ķı˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 38ġ炻Noįġ炻枩 413 ᶳ 25Į枩413 ᶳ ˤ 㗗ᷕ⚳䘬偗⭂䎦⮎䘬䎮婾ˤ˭⍫夳˪ᷕ⚳墯ἃ㔁䘬㈡⇌䘬䞼䨞˫炻枩 ˤᶵ忶 ĶĲ˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫Ⅎ 38ġ炻Noįġ炻枩 416 ᶲ 20Į枩416 ᶲ 22ˤ ⤪㝄ㆹᾹ⛐妋嬨伭Ṩˣ₏倯䘬⮎䚠婾徘㗪炻侫ㄖ⇘₏倯⋨↮㚱䁢㱽ˣ䃉䁢㱽䘬⿅゛炻 ⇯℞㇨㚱䘬㈡姽⮎晃ᶲ悥㗗Ụ㗗侴朆䘬ˤ 118 《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 119

㟡㒂炻⮎䚠䁢㱽幓炻䫱䫱炻ĶĴ 嵛嫱德忶㬌䴻䘬䔷妋炻⮎䚠⶚䴻ㆸ䁢ἃ℠㻊 ℞ġ检 ἳ⛯㚱䔷慳ˤẍᶳㆹᾹ⮯枮㫉⮵㕤⣑⎘䘬ġ䔷慳Ḱẍ䯉䔍䘬侫⮇ˤ 嬗㙐䎮妋䘬㟠⽫㤪⾝ᷳᶨˤ伭Ṩⷓ⻇攳┇䘬忁㧋䘬⮎䚠䎮妋炻ḇ㗗ġ⣑⎘⮎ 䚠⬠婒䘬㸸㱱ˤ ⣑⎘䫔ᶨ䓐ἳ慳 คᇥǹவ੿р߫Ǵ߾ԖЈԖᇥǶ!ࢂ߾ағྐЈᇥჴقλ!४Ε੿Ǵค ϟ౶ម ࣬ݤǶࡽࢂғྐǴόᆀჴ࣬ǶଁаԜЈԶ!ᇥჴ࣬ǻΞѤကࢂғǴ஍پနȃЉѯȮᆱኟၓ!စȯᄃࣻң ࢂྐǶבࢂྐǶӵԜϩձǴߚᇥჴ࣬ǶΞрᢀЈଆࢂғǴΕ!ᢀЈྐ! ӢԖคΕၰǴᗋऊԖคаᇥۯ⛐⣑⎘䘬˪䵕㐑娘㇨婒ġ䴻˫䔷㔯ᷕ炻昌℞⮎䚠ᷳ䫔Ḽ䓐ἳẍ⢾炻⮵㕤 ჴ࣬όᅟǴՖаԜЈᇥჴ࣬ݤǶΞ!᷺ ϖကǶғջࢂ!ԖǴྐջࢂคǶ܌ᇥࡽࢂғྐԖคǴૈᇥѸᅟ!Ǵࡺϓ ĶĴˢ ݤғྐϐᢀǶࡺשẍᶳ惴冱㔠ἳ伭Ṩ䘬婾婒炻ẍ夳ᶨ㔹烉炷1炸ˬṨ㚘烉㱽❶⌛⮎䚠㱽ḇ炻ἧ䈑䃉䔘夳炻 คағྐЈՉᇥჴ࣬ݤǶΞᖂᆪѤߐϖ!ကࣣࢂ 㓭妨嬟ḇˤ⽑㫉ᶨ↯䴻㱽䘮⎵㱽❶炻嬟㊩⭋Ự炻Ẍᶵ⢆ḇˤ㚱傥㊩㬋㱽侭炻Ṏℤ嬟 ᷳḇˤ˭忁㗗ẍˬ⮎䚠㱽˭妋慳ˬ㱽❶˭ˤ炷枩 328 ᶳ 13炸炷2炸ˬṨ㚘烉媠ἃ㘢 ȠύፕȡϓǺȨࣁ!໌ਥᖂᆪǴᇥӢጔғྐȩǴࢂ߾Ѥߐᗨ౦Ǵ!ࣣࢂ ㄏ䃉冯䫱侭炻侴㬌ἃ冯䫱ˤ⽑㫉⮎䚠㱽䃉㚱䫱㭼炻ⓗἃ冯䫱炻厑啑晋侴㛒⼿炻㓭妨 ǻ΋۳೯௲ΖӦς!΢ǴΒᒅᚈྣǴջ੿Զޣ役ḇˤ˭㬌ἳ娵䁢ἃ冯ˬ⮎䚠㱽˭ΐ䫱ˤ炷枩 330 ᶲ 炸炷3炸ˬṨ㚘烉䉗⼳ᷳṢ ғྐЈՉᇥჴ࣬ݤǶՖ ⽫ⷠ㇘ㆤ炻劍⭂℞伒䚠炻⽑≈ẍ↯ᷳ炻⇯⎗媪⽫㒦侴伒⡆ḇˤ劍倆⮎䚠炻⇯⽫䌬䃉 ᇥǶձ௲߃ӦၰᢀᚈࢬǴջ஍ԶᇥǶ٠৮ࢂԖ௲คΓǶ୤༝߃Јջ ⭬炻伒䳗冒㴰ˤ㓭妨䔞䚜昌㹭ḇˤ˭㬌ἳ妨⮎䚠㗗昌伒ᷳ㟡㒂ˤ炷枩 355 ᷕ 炸炷4炸 ߚՠᇥݤЈߚǴҭۯṨ㚘烉⽫䚠炻媪伭㻊Ṏ奨䛦䓇⽫⮎䚠⼿妋僓ḇˤṲ⓷℞ㆸ忻㗪炻䫔ḅ妋僓忻ᷕ奨 ஍ԶᇥǴӵঅᛥถǴӜߚғྐᇥჴ࣬ݤǶΞ᷺ˬ ⮎䚠㗪炻⮏夳㬌ᷕ㚱❊ᶵˤ˭㬌ἳ妨奨⽫⮎䚠侴⼿妋僓ˤ炷枩 356 ᶲ 10炸炷5炸ˬ↢ ғྐǴځڛਥǶԜፏКЫѸӢ೯௲ѯࡋளၰǴόᙖΟᙒǶࡺεγޕ⭞㱽㛔䁢⮎䚠⍲㴭㥫炻↢⭞⌛㗗Ḵ㱽㕡ὧˤ˭㬌ἳẍ⮎䚠ˣ㴭㥫Ḵ侭䁢ˬ↢⭞㱽˭ˤ ό

炷枩 ᷕ 2炸炷 6炸ˬṨ㚘烉㱽幓㚱ᶱ䧖烉ᶨ㱽⊾䓇幓炻慹∃幓㗗ḇ烊ḴḼ↮㱽幓烊 65 ϐϖကΨǶܟдᐒǴᙤᇥَـችΚǴόۓᶱ媠㱽⮎䚠␴⎰䁢ἃˤ㓭⮎䚠Ṏ⎵㱽幓ḇˤ˭㬌ἳẍ⮎䚠䁢㱽幓ˤ炷枩 359 ᶳ ค 19炸炷炸ˬ⮎䚠㗗厑㍸⚈炻Ṏ⎵厑㍸ḇˤ˭㬌ἳẍ⮎䚠䁢厑㍸ᷳ⚈ˤ炷枩 362 ᶳ 18炸炷8炸ˬṨ㚘烉㘢ㄏ㗗厑㍸炻䞍Ṿ⽫ḇˤ⮎䚠㗗㘢ᷳ⚈炻Ṏ⎵䞍Ṿ⽫ḇˤ˭㬌 ἳ妨⮎䚠㗗㘢ㄏᷳ⚈ˤ炷枩 363 ᶲ 20炸炷9炸ˬṨ㚘烉⮷Ḁᷕ婒⚃媎炻⣏Ḁᷕ婒ᶨ媎炻 ⣑⎘㬌㭝䔷慳˪䵕㐑娘䴻˫ᷕˬ䃉ẍ䓇㹭⽫埴婒⮎䚠㱽˭ᶨ⎍ˤ⣑⎘ Ṳ妨媎㗗⇯ᶨ媎炻ᶨ媎⮎䚠ḇˤ⽆ᶨ媎ᷫ军媠㱽䃉ㆹ炻㗗媠㱽⮎䚠炻⌛ᶨ媎ᷕ䔘⎍ 䔘␛ḇˤ䓙㬌ᶨ媎㓭ἃ忻⼿ㆸ炻ᶨ媎⌛㗗ἃ⚈㓭⎵忻⟜ḇˤ˭㬌ἳ妨⮎䚠䁢ᶨ媎ˤ 忁㭝䔷㔯䘬䈡溆㗗⺽忚℞⚃㔁ᷳ⇌㔁娖慳䎮婾炻Ἦ婒㖶⤪ỽㇵ⎗ẍ婒⮎䚠炷枩 ᶳ 炸炷炸ˬṨ㚘烉媪㛒傥㶙ℍ⮎䚠炻夳㚱䛦䓇炻⽫䓇ッ叿炻⚈㬌䓇ず炻 364 10 㱽烉⮷Ḁㆾ倚倆ᷣ⻝⚈䶋䓇㹭炻㇨ẍ⬫晾䃞㚱⚃攨炷䓇攨炻㹭攨炻朆䓇朆 ⎵䁢ッ夳⣏ずˤッ夳⣏ず嘃⤬ᶵ㶐炻㚱傥ẌṢ崟䕚⍕゛炻㓭ㅱ㌐暊ḇˤ˭㬌ἳẍ㛒㶙ℍ⮎䚠䁢ッ夳⣏ずᷳ䶋㓭ˤ炷枩 ᶲ 25炸炷11炸ˬṨ㚘烉䩖㘢ᷳ⍇㓭䧙⹎炻㹭攨炻Ṏ䓇Ṏ㹭攨炸ˣḼ佑炷䃉ⷠˣ劎ˣ䨢ˣ䃉ㆹˣ⭪㹭炸䘬⋨↮炻Ữ䃉㡝枛ᷕ㚱㭵佑炻㓭ẍ䁢㭵ˤṎḹ烉㘢⹎晾ẍ㖶䄏䁢橼炻ㆸ㾇叔埴㭼℞≇䓐ᶵ⍲㕡ὧ炻㓭ẍ䁢㭵ˤ㬋㕡ὧ䇞炻㡝枛ᷕ㚱䇞佑ˤ㕡ὧ㚱Ḵ䧖烉ᶨ㶙妋䨢侴ᶵ⍾䚠⍿嫱炻Ḵẍ 朆㗗ẍ䓇㹭⽫埴婒⮎䚠㱽烊忂㔁ℓ⛘ẍᶲ炻⌛䛇侴婒⮎䚠㱽炻⇍㔁⇅⛘炻 ⮎䚠䎮㶙炻卓傥ᾉ⍿炻天枰㕡ὧ炻婀⺽佌䓇炻Ẍ℞㻠ぇˤ㕡ὧ佑㶙侴≇慵炻㓭䁢䇞 ḇˤ˭㬌ἳẍ⮎䚠䎮㶙䁢枰㚱㕡ὧ䘬㟡㒂ˤ炷枩 393 ᶲ 15炸炷12炸ˬṨ㚘烉媠⣑ ⌛⭪侴婒⮎䚠㱽烊ょ㚱⚻㔁⇅⽫⌛⭪侴婒⮎䚠㱽炻ᷫ㗗䛇㬋朆䓇㹭侴婒⮎ ẍ䧖䧖⎵喍叿㴟ᷕ炻ẍ⮞Ⱉ㐑ᷳ炻Ẍㆸ䓀曚炻梇ᷳ⼿ẁ炻⎵ᶵ㬣喍ˤἃ㱽ᷕẍ㴭㥫䚠㱽ˤ 䓀曚Ẍ䓇㬣㯠㕟炻㗗䛇ᶵ㬣喍ḇˤṎḹ烉≓⇅⛘␛䓀曚炻梇ᷳ⇯攟䓇ˤἃ㱽ᷕ⇯⮎ 䚠䓀曚炻梲℞ㄏ␥炻㗗䛇䓀曚梇ḇˤ˭㬌ἳ慳⮎䚠䓀曚ˤ炷枩 395 ᶲ 08炸炷 13炸ˬ Ṩ ㆹᾹ䚳⇘烉伭Ṩ㬌嗽嬗婆ᷕ䘬⮎䚠⍇㛔㗗天⻟婧堐忼ˬ㱽⿏㗗冯䓇㹭㚘烉慹∃伖⛘炻ᶳ军⛘晃炻䃞⼴ᷫ㬊ˤ⮎䚠ㄏ天䚉㱽⿏炻䃞⼴ᷫ㬊ḇˤ˭㬌ἳ慳⮎ 䚠ㄏˤ炷枩 ᷕ 19炸炷14炸ˬṨ㚘烉ᶱ啷⍲暄啷ˣ厑啑啷炻Ḽ啷䴻ḇˤᶲ⚃啷䃉斄䘬炻㗗ᶵⷞ㚱⽫埴䘬˭ᷳシ炻℞“慵溆⛐㕤㍷徘㱽⿏ㆾ㱽ᷳ䎮⇯䘬䈡 ⍾ᷕ㶙佑炻婒⮎䚠䫱炻㓭⼿䁢㶙䴻ḇˤ˭㬌ἳ慳⮎䚠䫱佑㗗㶙䴻ᷳ䓙ˤ炷枩 415 ᷕ ⽝炻ḇ⯙㗗婒嬗㔯⁛忼䘬䴻シ䘬慵⽫ᷫ㗗ˬ㱽㗗Ṩ湥˭䘬⓷柴烊侴䴻忶⣑ 16炸炷15炸ˬṨ㚘烉䷥㊩㚱䃉慷炻⮎䚠⌛䷥㊩ᷳᶨˤ劍䴻ᷕ婒⮎䚠炻⮎䚠⌛㗗⌘炻 ẍ⮎䚠⌘⮩㬌䴻炻⇯䁢㶙䴻ḇˤ⽑㫉⌘㡝㛔妨䚠⮎䚠ḇ炻ẍ⮎䚠䁢䴻㧁䚠ḇˤ˭㬌 ἳ慳ˬ⮎䚠⌘˭ˤ炷枩 415 ᶲ 炸 Ķĵ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 626 ᶲ 15ˤ 120《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 121

ǴՖೀፕྐǶيـᗨᇥ੓ᄷǴࢂҭߚ੿ྐǶჴ࣬ύۘόך䘬䔷慳炻忁⎍䴻㔯䘬慵⽫⓷柴⶚䴻廱ㆸˬ⤪ỽ婒㱽˭䘬⓷柴ˤ℞㫉炻⣑ ջࢂՅǴ⎘ ⎘䔷ġġ㔯⺽䓐漵㧡˪ᷕ婾˫ˬ䁢憵㟡倚倆炻婒⚈䶋ġ䓇㹭˭䘬婒㱽炻ἄ䁢婾嫱 ջғԝࢂ੓ᄷǴջ੓ᄷࢂғԝǶՖࡺᅟǻ܄ό౦ࡺǴόளӢ݀ϐਸǴ ϐᆶྐǴࡺӜΕόΒݤߐǶ67يـᶱ啷㔁ˬẍ䓇㹭⽫埴ġ婒⮎䚠㱽˭䘬㟡㒂炻⎗ẍ夳↢⣑⎘姜媠漵㧡ġ˪ᷕ婾˫ ό ẍ㍊⮳˪䵕㐑娘䴻˫⮎䚠慳䘬⬠䎮ὅġ㒂ˤ忁ᶨ溆冯伭Ṩ姜媠˪凔劍䴻˫䘬 ⮎䚠慳㗗ġᶨ农䘬ˤ ⣑⎘㬌㭝䔷㔯妋慳˪䵕㐑娘䴻˫ᷕˬ夳幓⮎䚠˭ᶨ⎍ˤㆹᾹ⇵朊⶚䴻㊯↢炻㬌嗽䘬ˬ⮎䚠˭嬗婆㛔㗗伭Ṩシ嬗㇨ㆸ炻⛐⍇㔯ᷕ㈦ᶵ⇘⮵ㅱ䘬⍇ ⣑⎘䫔Ḵ䓐ἳ慳婆ˤ₏倯⛐妋慳㬌⎍㗪炻娵䁢㬌嗽䘬⮎䚠⯙㗗ˬ䨢˭ˤ⣑⎘㬌嗽䘬䔷㔯炻 Ȩు㠣ჴ࣬ȩǴջჴඵుቶǶऩΟᙒ๦ᙓҁόΕჴǴଁղభుǻ ᶨ㕡朊㈧㍍Ḯ₏倯䘬ᶲ徘妋慳㕡⺷炻ㆹᾹ䚳⬫㍸⇘ˬ㓭妨⌛刚㗗䨢˭ᶨ⎍炻ق аᜤεγჴඵǶձ௲ฦӦૼԿ฻᝺Ǵՠઇ ⯙⎗栗䃞ˤᶵ忶⣑⎘忁㭝䔷㔯䘬䛇㬋慵⽫㗗⛐ˬṲ奨幓⮎䚠⌛㗗㴭㥫˭ᶨى೯௲๦ᙓୃ੿ჴ࣬Ǵ҂ ལᜤǼϞ༝߃ՐΏԿ฻ ⎍炻忁㗗ẍˬ㴭㥫˭妋慳㬌嗽䘬幓ᷳˬ⮎䚠˭ˤ伭Ṩⷓ⻇ẍġˬ䨢˭慳⮎䚠炻ىΜ΋ࠔคܴǴ҂ԋుၲǶݩԖ௲คΓǴଁ ȨుၲȩǶ66 ẋ堐ṾᾹ䘬⮎䚠娖慳⺞临凔劍⿏ġ䨢⿅゛䘬䎮嶗烊⣑⎘⎴㧋两㈧凔劍⿏䨢⮎ق᝺ǴઇѤΜ΋ࠔคܴǴஒጁྍۭǴඵ䆚֮᝺Ǵࡺ 䚠慳ġ䘬妋慳忚嶗炻ᶵ忶Ṿ忚侴ẍˬ㴭㥫˭慳⮎䚠炻婒ġ㖶℞⮎䚠娖慳⎴㗪㵝 ⣑⎘㬌㭝䔷慳˪䵕㐑娘䴻˫ᷕˬ㶙忼⮎䚠˭ᶨ⎍ˤ⣑⎘忁㭝䔷㔯⎴㧋㊔Ḯ㴭㥫⿅゛䘬⿅侫忚嶗炻㬌溆ᷫ㗗⣑⎘˪䵕㐑娘䴻˫⮎䚠䎮妋䘬䈡刚ˤ ⺽忚℞⚃㔁ᷳ⇌㔁娖慳䎮婾炻Ἦ婒㖶ỽ媪ˬ㶙忼⮎䚠˭烉ᶱ啷㔁䘬厑啑㛔 Ἦ⯙㛒ぇℍ⮎䚠炻㇨ẍ⮵㕤ᶱ啷㔁厑啑䘬㘢ㄏ䃉⽆⇌⇍℞㶙㶢烊忂㔁厑啑 ⣑⎘䫔⚃䓐ἳ慳 ךǴ܄ךǴᖐΒΜϖΟࢁǴઇΒΜϖԖǴၲΒΜϖԖύޣ㚱㇨ῷ䛇⛘ぇℍ⮎䚠炻㇨ẍ℞㘢ㄏḇ⯙暋ẍ㈿堉䵕㐑娘⣏⢓䘬⮎㘢烊⇍㔁 Ȩ๮ᝄȩ ϐ౦ǴࢂΕόΒߐΨǶค᛽ǴךᆶคךǴջคԖךϐ܄ǶՕ܄ջՕ܄ 厑啑䘬㘢ㄏ炻⎒㗗䟜昌⋩ᶨ⑩䃉㖶炻ᶼ㚱㔁侴䃉Ṣ炻㇨ẍḇᶵ嵛ㆸ℞ˬ㶙 ԶόΒǶ68ךǵคך忼˭烊ょ㚱⚻㔁厑啑䘬㘢ㄏġ炻⶚䟜昌⚃⋩ᶨ⑩䃉㖶炻傥⣈⮵㕤ˬ⮎䚠˭䩖 ߾ 㶙㸸⸽ġ炻㍍役ἃ䘬⚻㺧奢ぇ炻㇨ẍ⚻㔁厑啑䘬㘢ㄏㇵㆸ℞ˬġ㶙忼˭ˤ ⣑⎘忁⇯䔷㔯ᷕˬ⮎䚠˭冯ˬ⮎㘢˭ġ䚠⮵炻⮎䚠㗗⮎㘢娵嬀䘬⮵尉炻 ⣑⎘㬌㭝䔷㔯㗗妋慳˪䵕㐑娘䴻˫ᷕˬ夳ㆹ⮎䚠˭ᶨ⎍ˤ⤪⇵㇨婾炻侴℞㇨媪䘬ġˬ⮎㘢˭⎴㕤₏倯㇨媪䘬ˬ䛇㘢˭ˤ 㬌嗽ˬ夳ㆹ⮎䚠˭ᷕ䘬ˬ⮎䚠˭嬗婆⎴㧋䁢伭Ṩ㻊嬗㗪㇨㶣≈炻伭Ṩ␴₏ 倯䘬䔷㔯悥㰺㚱㊯㖶㬌嗽⮎䚠ᷳ⏓佑ˤ⣑⎘⛐䔷㔯ᷕ⺽䓐Ḯ˪㴭㥫䴻˫ ⣑⎘䫔ġᶱ䓐ἳ慳䘬䴻㔯炻ἄ䁢妋慳˪䵕㐑娘䴻˫䚠斄䴻㔯䘬ὅ㒂ˤ⤪˪㴭㥫˫婒烉ˬ⼿ Ǵऩ Ḵ⋩Ḽᶱ㗏炻⢆Ḵ⋩Ḽ㚱ˤ˭ĶĹ ⣑⎘⇯⺽䁢烉ˬ冱Ḵ⋩Ḽᶱ㗏炻䟜Ḵ⋩ḼޣࣁΒȩྐيǵيǴᢀΟᒅ೯ၲǴคԖ!ℬᛖǶȨޣȨЈคᛖȩ ӢྐǶӢྐǴ߾݀ྐǴ݀ྐջ੓ᄷྐǶيǴջޣي!ـǴόيԜשᏺ Ķķ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 693 ᶳ 18ˤ Ǵᇥ੓ᄷ Ķĸġġ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 694 ᶲ 14ˤޜջՅࢂقჴ࣬ջࢂ੓ᄷǴࡺيǴջᆶғԝࣁΒǶϞᢀྐ ĶĹġˬ⼿Ḵ⋩Ḽᶱ㗏炻⢆Ḵ⋩Ḽ㚱ˤ┬䓟⫸炰⼿䃉❊ᶱ㗏炻傥⢆⛘䋬㚱烊⼿䃉徨ᶱ㗏炻傥⢆䔄䓇㚱烊⼿⽫㦪ᶱ㗏炻傥⢆梻櫤㚱烊⼿㬉╄ᶱ㗏炻傥⢆旧ᾖ伭㚱烊⼿㖍⃱ᶱ㗏炻 ĶĶ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 652 ᶲ 20ˤ 傥㕟⺿⧮㍸㚱烊⼿㚰⃱ᶱ㗏炻傥㕟䝧俞⯤㚱烊⼿䅙䀶ᶱ㗏炻傥㕟㫅╖崲㚱烊⼿⤪⸣ 122《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 123

㚱˭ˤ⎴㧋炻˪㴭㥫䴻˫ᷕ妶婾忶⛐Ḵ⋩Ḽ㚱ᷕ⇘⸽⬀⛐ˣᶵ⬀⛐ㆹ䘬 ⣑⎘䫔ℕ䓐ἳ慳 ǴࣺԾᢀρϐჴ࣬ᆶՕ!ჴ࣬όਸǴޣჴ࣬ᢀՕҭฅȩي!Ȩᢀق柴炻᷎ᶼ㖶䡢㍸↢炻ˬㆹ˭⯙㗗ˬἃ⿏˭ˤĶĺ ⣑⎘䔷㔯⚈㬌⼿↢ˬ忼 ᕴเύ⓷ Ḵ⋩Ḽ㚱ᷕㆹ⿏炻ㆹ⿏⌛ἃ⿏˭䘬䳸婾ˤķı ḇ⯙㗗婒炻⣑⎘㬌嗽㗗ẍˬἃ Օϐჴ࣬ᆶρค౦ǶࡺȠεࠔȡϓȨፏ!ݤӵჴ࣬ǴջࢂՕჴ࣬Ǵค ᢀ!ЈǶ൨ޣ൩ՏǴΟޣҁǴΒڗ൨҃ޣ娖㊯˪䵕㐑娘䴻˫ˬ夳ㆹ⮎䚠˭ᶨ⎍ᷕ䘬ˬ⮎䚠˭ˤἃ⿏⯙㗗ˬㆹ⮎ ٰคѐࡺȩǶԜࣁ!ΟཀǺ΋˭⿏ ό౦Ƕࡺ΢يǴᆶϞញोݤ!يளݤ܌Ǵܴεγࢂߎๅӵٰޣҁڗ҃ 䚠˭炻ㆾˬㆹ⮎⿏˭炻㗗䛦䓇䛇㬋䘬ㆹ炻⌛ˬἃ⿏ᷳㆹ˭ˤᶼ⚈㬌ἃ⿏ᷳ ᢀρჴ࣬ᆶՕჴ࣬΋!ᅿޕ஼ࣣѳ฻ȩǴࢂࡺளي!Յ܄ㆹ冯ᶨ凔Ṣ㇨➟叿䘬ㆹ⬀⛐㛔岒ᶲ䘬ᶵ⎴炻㇨ẍ⬫⎗ẍ婒㗗ㆹ炻ḇ⎗ẍ婒 ЎϓȨፏՕᅿ Ǵܴε!γՏǴۚΜӦံೀϐՏǴޣȨᢀՕҭฅȩǶΒ൩Տق㗗䃉ㆹ炻⚈侴ㆹ䃉ㆹᶵġḴˤ忁䧖ẍˬἃ⿏˭娖慳˪䵕㐑娘䴻˫ᷕ⮎䚠䘬ġ䎮 ค౦Ǵࡺ ளჴ࣬ൺԖՖ౦Ƕ܌ՕǴ྽ಏ൧ՏǴࣺΜӦϐ࣬ᆶ֮᝺ϐ൧ܭ妋㕡⺷炻㗗⇵ἳᷕẍˬ㴭㥫˭妋慳⮎䚠䘬䎮ġ妋㕡⺷䘬忚ᶨ㬍䘤⯽炻堐㖶⣑ 䆚ԛ ȩǴ΋Ϫ౲ғЈ؃౲ғЈՉύܭǴӵ΢ЎϓȨፏՕှಥ྽ޣᷳ˪䵕㐑娘䴻˫⮎䚠ġ䎮妋炻ẍ˪凔劍˫ᷕ奨䘬⿏䨢⿅゛䁢➢䢶炻句ġ⮎㕤 ΟᢀЈ⎘ ȨၯЈقջࢂՕǶࡺ࿶ޣ㕤˪㴭㥫䴻˫㴭㥫ˣἃ⿏ᶨ䲣⿅゛䘬ġ䎮妋⿅嶗ˤ ࣬ջ๦ග࣬Ǵ౲ғӵՕӵ΋ӵคΒǴჴ࣬➢ ࡽࢂჴ࣬Ǵջࢂ܄ፏՕϐნࣚǶᢀρЈޕȩǴࢂΓջૈޜݤࣚӵ຀ ᆶፏՕЈ࣬ကሸǶ72 ᶱ㗏炻傥㕟散㴖㍸㚱烊⼿ᶨ↯㱽ᶵ≽ᶱ㗏炻傥㕟⚃⣑嗽㚱烊⼿暋ặᶱ㗏炻傥㕟 ᶱ⋩ᶱ⣑嗽㚱烊⼿〭シᶱ㗏炻傥㕟䀶㐑⣑㚱烊⼿曺刚ᶱ㗏炻傥㕟℄䌯⣑㚱烊⼿湫刚 ᶱ㗏炻傥㕟⊾㦪⣑㚱烊⼿崌刚ᶱ㗏炻傥㕟Ṿ⊾冒⛐⣑㚱烊⼿䘥刚ᶱ㗏炻傥㕟⇅䥒㚱烊⼿䧖䧖ᶱ㗏炻傥㕟⣏㡝䌳㚱烊⼿暁ᶱ㗏炻傥㕟Ḵ䥒㚱烊⼿暟枛ᶱ㗏炻傥㕟ᶱ䥒㚱烊 ġġġ㬌㭝䔷㔯㗗⣑⎘妋慳˪䵕㐑娘䴻˫ˬ奨幓⮎䚠奨ἃṎ䃞˭ᶨ⎍ˤ⇵⶚ ⼿㼵暐ᶱ㗏炻傥㕟⚃䥒㚱烊⼿⤪嘃䨢ᶱ㗏炻傥㕟䃉゛㚱烊⼿䄏掉ᶱ㗏炻傥㕟㶐⯭旧恋⏓㚱烊⼿䃉䣁ᶱ㗏炻傥㕟䨢嗽㚱烊⼿ⷠᶱ㗏炻傥㕟嬀嗽㚱烊⼿㦪ᶱ㗏炻傥㕟ᶵ䓐㊯↢炻伭Ṩ㬌嗽䘬嬗㔯⎗傥↢㕤婌嬨炻₏倯⛐䔷㔯ᷕ㗗ẍ⮎䚠娖㊯ἃ旨⍲ 嗽㚱烊⼿ㆹᶱ㗏炻傥㕟朆゛朆朆゛嗽㚱ˤ┬䓟⫸炰㗗⎵厑啑⼿Ḵ⋩Ḽᶱ㗏炻㕟 ⤪Ἦˤ⣑⎘㬌嗽䘬䔷㔯⺽䓐˪⣏⑩凔劍䴻˫䴻㔯ˬ媠㱽⤪⮎䚠炻⌛㗗ἃ⮎ Ḵ⋩Ḽ㚱ˤ┬䓟⫸炰⤪㗗Ḵ⋩Ḽᶱ㗏炻⎵媠ᶱ㗏䌳ˤ˭⍫夳˪⣏凔㴭㥫䴻˫炻˪⣏ 㬋啷˫Ⅎ 12炻Noįġ炻枩 690 ᶲ 16ˤġ 䚠˭炻ἄ䁢婾嫱ˬ⶙ᷳ⮎䚠冯ἃ⮎䚠ᶵ㬲炻ἃᷳ⮎䚠冯⶙䃉䔘˭䘬㟡㒂炻 Ķĺġˬᶾ⮲炰Ḵ⋩Ḽ㚱㚱ㆹᶵ俞烎ἃ妨烉┬䓟⫸炰ㆹ侭⌛㗗⤪Ἦ啷佑炻ᶨ↯䛦䓇〱㚱ἃ ⿏⌛㗗ㆹ佑ˤ⤪㗗ㆹ佑⽆㛔⶚Ἦⷠ䁢䃉慷䄑゙㇨央炻㗗㓭䛦䓇ᶵ傥⼿夳ˤ┬䓟⫸炰 ℵ㫉嫱㖶⣑⎘˪䵕㐑娘䴻˫⮎䚠娖慳䘬➢㛔⿅嶗思⽒˪凔劍˫䲣䴙䘬➢㛔 ⤪屏⤛Ṣ况ℏ⣂㚱䛇慹ᷳ啷炻⭞Ṣ⣏⮷䃉㚱䞍侭ˤ㗪㚱䔘Ṣ┬䞍㕡ὧ炻婆屏⤛Ṣ烉䎮⾝䘬ˤ⣑⎘䔷㔯怬⺽䓐ˬ䛦䓇⤪ἃ⤪ᶨ⤪䃉Ḵ˭䘬婒㱽炻忁㧋䘬婒㱽⛐ ㆹṲ景㰅炻㰅⎗䁢ㆹ剠昌勱䨊ˤ⤛⌛䫼妨烉ㆹᶵ傥ḇ炻㰅劍傥䣢ㆹ⫸慹啷炻䃞⼴ᷫ 䔞忇䁢㰅ἄˤ㗗Ṣ⽑妨烉ㆹ䞍㕡ὧ炻傥䣢㰅⫸ˤ⤛Ṣ䫼妨烉ㆹ⭞⣏⮷⯂冒ᶵ䞍炻㱩 ˪凔劍䴻˫ᷕḇ䴻ⷠ夳⇘ˤķĳ ⣑⎘忁㭝⺽㔯ᷕ炻ḇ⎗傥⊭㊔˪䵕㐑娘䴻˫ 㰅傥䞍ˤ㗗Ṣ⽑妨烉ㆹṲ⮑傥ˤ⤛Ṣ䫼妨烉ㆹṎ㫚夳炻᷎⎗䣢ㆹˤ㗗Ṣ⌛㕤℞⭞㍀ ↢䛇慹ᷳ啷ˤ⤛Ṣ夳⶚炻⽫䓇㬉╄炻䓇⣯䈡゛炻⬿ẘ㗗Ṣˤ┬䓟⫸炰䛦䓇ἃ⿏Ṏ⽑ ᷕ忁⎍䚠斄䘬婒㱽烉ˬᶨ↯䛦䓇䘮⤪ḇ炻ᶨ↯㱽Ṏ⤪ḇ炻䛦俾岊Ṏ⤪ḇ炻

⤪㗗炻ᶨ↯䛦䓇ᶵ傥⼿夳炻⤪⼤⮞啷炻屏Ṣᶵ䞍ˤ┬䓟⫸炰ㆹṲ㘖䣢ᶨ↯䛦䓇㇨㚱 ķĴ ἃ⿏炻䁢媠䄑゙ᷳ㇨央哥ˤ⤪⼤屏Ṣ㚱䛇慹啷炻ᶵ傥⼿夳ˤ⤪ἮṲ㖍㘖䣢䛦䓇媠奢军㕤⻴≺Ṏ⤪ḇ˭ 炻㇨ẍ℞㚨⼴ḇ⤪₏倯恋㧋炻⼿↢ˬ⮎䚠侭⌛㗗ἃ˭ ⮞啷炻㇨媪ἃ⿏炻侴媠䛦䓇夳㗗ḳ⶚炻⽫䓇㬉╄炻㬠ẘ⤪Ἦˤ┬㕡ὧ侭⌛㗗⤪Ἦ炻屏⤛Ṣ侭⌛㗗ᶨ↯䃉慷䛦䓇炻䛇慹啷侭⌛ἃ⿏ḇˤ˭⍫夳˪⣏凔㴭㥫䴻˫炻˪⣏㬋啷˫Ⅎ 12炻Noį炻枩 ᷕ 09ˤ ķĲġ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 ᶲ 20ˤ ķıġ˪⥁㱽咖厗䴻䌬佑˫炻˪⣏㬋啷˫ġℲ 33ġġNoįġ炻枩 ᶲ 15烉ˬ⼿ℍ㬌⛘炻℟ ķĳˢġ⤪˪⮷⑩凔劍˫ᷕ烉ˬ⍰⤪Ἦ⤪炻⌛㗗ᶨ↯㱽⤪ˤᶨ↯㱽⤪炻⌛㗗⤪Ἦ⤪ˤ˭ˬ⍰ ġġġġġḴ⋩Ḽᶱ㗏炻䟜Ḵ⋩Ḽ㚱炻栗Ḵ⋩Ḽ㚱ㆹ⿏炻ㆹ⿏⌛⮎⿏炻⮎⿏⌛ἃ⿏炻攳ἃᷳ䞍 ⤪Ἦ⤪炻ᶨ↯㱽⤪炻䘮㗗ᶨ⤪炻䃉Ḵ䃉⇍ˤ˭˪⮷⑩凔劍㲊伭囄䴻˫炻˪⣏㬋啷˫ ġġġġġ夳炻䘤䛇ᷕ忻炻㕟䃉㖶べ炻栗䛇ˣㅱḴ幓炻䶋デ⌛ㅱ䘦ἃᶾ䓴炻䎦⋩㱽䓴幓炻ℍᶱ Ⅎ 8炻Noįġ炻枩 562 ᷕ 22ˤ ġġġġġᶾἃ㘢⛘ˤ傥冒⇑⇑Ṿ炻䛇⮎⣏ㄞ炻⎵㬉╄⛘ḇˤ㬌⛘℟嵛⚃⽟炻䟜Ḵ⋩Ḽ㚱䄑゙ ķĴˢ娚⎍㡝婆⍇㔯䁢 _\ƗFDVDUYDVDWYƗQƗূWDWKDWƗ\ƗFDVDUYDGKDUPƗ৆ƗূWDWKDWƗVDLYD ġġġġġ⎵㶐炻䟜Ḵ⋩Ḽ㚱㤕⎵ㆹ炻ᶵ⍿Ḵ⋩Ḽ㚱⟙⎵㦪炻䃉Ḵ⋩Ḽ㚱䓇㬣⎵ⷠˤⷠ㦪ㆹ㶐炻 PDLWUH\DV\ƗSLWDWKDWƗ_炻⎗夳伭Ṩ嬗婆ᷕ䘬ˬ⤪˭炻⮵ㅱ䘬㡝㔯⫿㗗 WDWKDWƗ炻侴⬫ ġġġġġ⎵䁢ἃ⿏栗炻⌛㬌シḇ˭ˤ ḇ⯙㗗ˬ⮎䚠˭ˤ⍫夳˪㡝㔯䵕㐑䴻˫䫔ᶱ䪈䫔 51 㭝炻枩 35ˤ 124《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 125

ӵٰᎩుݤύҢ௲ճ഻ȩǴջࢂᇥୃǵᅌϐ௲Ǵ࠹ᇥܭ䘬䳸婾ˤ忁䧖ẍˬ⮎䚠˭䁢ˬ⤪⿏˭炷WDWKDWƗ炸䘬䎮ġ妋㕡⺷炻᷎ᶵ䫎⎰伭 όှԜݤǴ ǵ஍ྐ฻ΨǶ76ޜǵՐךṨ˪䵕㐑娘䴻˫䘬嬗婆橼ġἳ炻ᶵ忶⛐˪凔劍˫ˣ˪ᷕ婾˫ġ䫱嬗℠ᷕ炻⇯䡢 ค 䁢伭Ṩㄋⷠ䘬嬗㱽ˤ↉㬌⛯⎗嫱ġ㖶⣑⎘ᷳ˪䵕㐑娘䴻˫⮎䚠娖慳冯˪凔劍˫ 䲣䴙䘬⿅゛ġ䎮⾝䡢⮎⬀⛐叿ᶵ⎗↮√䘬⭮↯斄Ὢˤ ⣑⎘㬌㭝䔷㔯㗗妋慳˪䵕㐑娘䴻˫ᷕˬὅ⮎䚠佑˭ᶨ⎍ˤ₏倯䘬䔷慳 ⶚䴻㊯↢炻⮎䚠䘬㤪⾝㗗ἃ㔁ᷳ㔁䁢ˬ⸛䫱㔁˭䘬䎮婾㟡㒂ˤ劍ᶵὅ㒂⮎ ⣑⎘ġ䫔ᶫ䓐ἳ慳䚠炻⇯冱↉妶婾劎ˣ䨢ˣ䃉ⷠ䫱䫱⿅゛䘬䴻℠炻悥㗗ˬᶵ⸛䫱㔁˭ˤ⣑⎘ ⚃ԖጔǴࣣз 䔷㔯䓙㬌忚侴㍸↢炻⛐ἄ䁢⸛䫱ᷳ㔁䘬ἃ㔁ᷕ炻Ṏ⬀⛐啷ˣ忂ˣ⇍ˣ⚻҃ۑϞҔԜค΢ݤᝊჴ࣬ϐ࿶೏Π!ж౲ғǴ٬คᏞ႖Ǵ ݠዎǶԜࢂཁൿપࠆࡺΨǶ 㔁炻⮎䚠ᷫ㗗↮彐℞ᷕ⚻㔁冯ῷ㔁䘬㟡㒂炻㇨ẍ婒ˬ䲬㬌⮎䚠炻彐㕤ῷˣ ԛኼჴ࣬ϐݤǶߚݤคаԋΓǴߚΓคаᡉݤǶࡺ໪ᚈኼǶȨԭί ⚻ᷳ㔁˭ˤ⣑⎘ḇ㈲ˬῷ㔁˭婒䁢ˬῷˣ㻠ᷳ㔁˭炻シ⿅⯙㗗ˬ朆⚻㔁˭炻 Ǵջࢂ߃௲Ƞߓ֖ȡ฻࿶ǶȠߓ֖ȡύҭ௤ᔆୌϐ૶ǴՖ֫ ㊯⚻㔁ẍ⢾䘬℞Ṿᶱ㔁ˤ⣑⎘䔷㔯㬌嗽怬⺽䓐Ḯ˪㱽厗䴻˫ķķ炻Ἦ嫱㖶⮎ޣ࿶ȩ ϐၰǴᡏ 䚠㤪⾝ᷫ㗗彐⇍⚻㔁⍲朆⚻㔁䘬ὅ㒂ˤىڀჹЎਸᇥݤǶൺԛ೯௲ǵձ௲ϐύ҂මᆪԜ༝௲ݤߐ ҔᜤࡘǴܯ܌҂ᆪǶ75 䳸婾烉炷ᶨ炸⣑⎘˪䵕㐑娘䴻˫⮎䚠㤪⾝䘬䔷慳炻➭㊩⺞临伭Ṩⷓ ⻇㬠⬿˪凔劍˫⿏䨢⿅゛䘬妋慳⁛䴙炻⚈㬌ẍ䨢娖㊯⮎䚠㗗⣑⎘⮎䚠娖慳 ⣑⎘䔷㬌㭝䔷㔯㗗妋慳˪䵕㐑娘䴻˫ᷕˬ㰢⭂⮎䚠䴻℠˭ᶨ⎍ˤ䔷㔯䘬➢㛔㊯憅烊炷Ḵ炸⣑⎘忚侴⛐˪凔劍˫ᷕ奨⿅゛䘬➢䢶ᶲ炻⺽忚Ḯ˪㴭娵䁢䴻㔯⇵朊↢䎦䘬ˬ䘦⋫䴻˭炻㗗ˬ⇅㔁˪旧⏓˫䫱䴻˭炻忁墉㇨媪ˬ⇅ 㥫䴻˫ᷕ㴭㥫⍲ἃ⿏ᶨ䲣䘬⿅゛忚嶗炻ẍˬ㴭㥫˭⍲ˬἃ⿏˭↮⇍娖㊯ˬ⮎ 㔁˭炻㗗㊯ˬ啷㔁˭ㆾˬᶱ啷㔁˭ˤ侴ᶼˬ忂㔁ˣ⇍㔁ᷳᷕ㛒㚦倆㬌⚻㔁䚠˭炻忁㖊㗗⣑⎘⮎䚠娖慳䘬慵天䘤⯽炻ḇ㗗℞⮎䚠䎮妋䘬栗叿䈡刚烊㱽攨℟嵛ᷳ忻˭炻㇨ẍ⣑⎘㬌㭝䔷㔯ṵ䃞㗗㟡㒂⚃㔁ᷳ⇌㔁娖慳炻㈲ἄ䁢炷ᶱ炸⣑⎘˪䵕㐑娘䴻˫⮎䚠娖慳䘬⎎ᶨᾳ歖㖶䈡刚炻㗗℞⛐⚃㔁ᷳ⇌㔁 ˬ㰢⭂⮎䚠䴻℠˭䘬˪䵕㐑娘䴻˫妋慳䁢ˬ⚻㔁㱽攨℟嵛ᷳ忻˭炻ḇ⯙㗗娖慳ᷕ嗽䎮⮎䚠⿅゛炻㊱䄏⣑⎘䘬䔷慳炻⮵㕤⮎䚠橼槿䘬㶙㶢ᷫ㗗㘢ㄏ㶙婒炻䔷㔯娵䁢˪䵕㐑娘䴻˫⊭㵝Ḯˬ⚻㔁㱽攨℟嵛ᷳ忻˭ˤ侴ġ㬌嗽娵⭂˪䵕㶢䘬㟡㒂炻⽆侴ḇ㗗⚃㔁ᶵ⎴厑啑↮䳂䘬㟡㒂炻侴㗗⏎⭋婒⮎䚠怬㗗彐⇍ 㐑娘䴻˫⊭㵝⚻㔁㱽攨䘬㟡㒂炻⇯⛐㕤ġ䴻㔯ᷕˬ㰢⭂⮎䚠˭䘬嬗㔯ˤ㎃妨 ℞㔁㗗⏎⚻㔁䘬㟡㒂ˤ ᷳ炻⣑⎘䔷㔯娵䁢ġ˪䵕㐑娘䴻˫㗗妶婾⮎䚠䘬䴻℠炻⚈㬌⬫㗗⚻㔁ġ䘬䴻℠ˤ ⛐忁墉㚱ᶨᾳ⓷柴暨天㍸↢烉⤪㝄婒⛐⣑⎘䘬˪ġġ䵕㐑娘䴻˫⮎䚠佑㊱䄏⣑⎘忁㧋䘬娖慳䎮嶗炻⇯⚻㔁冯⮎䚠䘬斄Ὢ栗䃞ˤ 䘬䔷慳ᷕ⊭㵝叿㈧冒˪凔劍˫冯˪㴭㥫˫䘬ℑ䧖ᶵ⎴䘬⿅゛⁛䴙炻䓙㬌⮶ 农ẍˬ䨢⿏˭⍲ˬἃ⿏˭娖慳ˬ⮎䚠˭䘬ℑ䧖ᶵ⎴䘬娖慳忚嶗炻恋湤⤪ġ㬌 ⣑⎘䫔ℓ䓐ἳ慳 ķĶġ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 ᶲ 10ˤ ǵ༝ϐ ķķġġˬ㇨ẍ侭ỽ烎⤪Ἦ㚱⣏ヰず炻䃉媠ㄛ〳炻Ṏ䃉㇨䓷炻傥冯䛦䓇炻ἃᷳ㘢ㄏˣ⤪Ἦ㘢ㄏˣୃܭჴ࣬ǶऊԜჴ࣬ǴᒣܭǴऩӢऩ݀Ǵคளᚆޣ٩ჴ࣬㚜冒䃞㘢ㄏ炻⤪Ἦ㗗ᶨ↯䛦䓇ᷳ⣏㕥ᷣˤ㰅䫱Ṏㅱ晐⬠⤪Ἦᷳ㱽炻⊧䓇ㄛ〳ˤ㕤㛒Ἦ ℞ჴ࣬ǶΞϓȨऩ ᶾ炻劍㚱┬䓟⫸ˣ┬⤛Ṣ炻ᾉ⤪Ἦ㘢ㄏ侭炻䔞䁢㺼婒㬌㱽厗䴻炻ἧ⼿倆䞍炻䁢ẌܭǴࣁᇥԜݤȩǴջᇥޣ௲ǴࡺȠݤ๮ȡϓȨऩుඵ Ṣ⼿ἃㄏ㓭ˤ劍㚱䛦䓇ᶵᾉ⍿侭炻䔞㕤⤪Ἦ检㶙㱽ᷕ炻䣢㔁⇑╄ˤ㰅䫱劍傥⤪㗗炻 ⇯䁢⶚⟙媠ἃᷳ】ˤ˭⍫夳˪⥁㱽咖厗䴻˫炻˪⣏㬋啷˫Ⅎ 9炻Noįġ0262炻枩 52 ᶳ ķĵġ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 ᶲ 09Į枩 ᶲ 14ˤ 4ˤ 126《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 127

忁凔䘬Ḵ䧖娖慳忚嶗ᷳ攻寰ᶵ㗗⬀⛐暋ẍ婧␴䘬䞃䚦烎斄㕤忁ᾳ⓷柴炻ㆹ 䚠˭ᷳ㤪⾝炻⶚ㆸ䁢⣑ġ⎘˪䵕㐑娘䴻˫䔷㔯ᷕ㤝㚱䈡刚䘬㤪⾝ˤ Ᾱㅱ䔞姀ỷ㘢柿⛐˪㱽厗䌬佑˫ᷕ䘬ᶳ徘婒㱽烉ˬ⮎䚠ᷳ橼䥾㗗ᶨ㱽炻ἃ ᶳ朊ㆹġᾹ⮵忁⸦ᾳ䓐ἳ䦵ἄ↮㜸烉婒䧖䧖⎵炻Ṏ⎵⥁㚱ˣ䛇┬⥁刚ˣ⮎晃炻䔊䪇䨢ˣ⤪⤪ˣ㴭㥫炻嘃䨢ἃ⿏ˣ ⤪Ἦ啷ˣᷕ⮎䎮⽫炻朆㚱朆䃉ᷕ忻ˣ䫔ᶨ佑媎ˣ⽖⥁⭪㹭䫱ˤ䃉慷䔘⎵〱 ℞ᶨ炻 Ǵ༝аόୃࣁကǶԜ௲ܴόࡘ᝼Ӣ䷑ύၰჴ࣬ϐ!౛Ƕ٣౛!ޣ㗗⮎䚠ᷳ⇍嘇ˤ⮎䚠Ṏ㗗媠⎵ᷳ䔘嘇俛ˤべ侭徟㺗炻➟⎵䔘妋ˤ˭ķĸ ㊱䄏 ញ༝௲ Ǵޣ༝௲ق܌ǴόୃόձǴՠϯന΢ճਥεγ!ǴࡺӜ༝௲ΨǶىڀ ˭忁ᾳ婒㱽炻ˬ⥁㚱˭䫱䫱㗗ˬ⮎䚠˭䘬⇍嘇炻侴ˬ⮎䚠˭ḇ⎴㧋㗗ˬ⥁㚱䫱䫱䘬⇍嘇ˤ忁㧋晾䃞⮎䚠ἄ䁢ᶨᾳ䴙㓅䘬⎵䧙炻⛐ἃ㔁䘬䛇䎮奨⍲ἃ㔁 ကΏӭ༡Ƕౣᇥ!ԖΖǺ΋௲༝ǴΒ౛༝ǴΟඵ༝ǴѤᘐ༝Ǵϖ!Չ༝Ǵ ௲όୃΨǶ౛قᇥ΋ჴᒅǴ!ޔǴޣ⒚⬠䘬⺢㥳ᷕ崟叿ᷣ⮶䘬ἄ䓐炻Ữ忁䧖䴙㓅⛐㘢柿侴妨⬴ℐ㗗ᶨᾳ嘃䘬䴙 ϤՏ༝ǴΎӢ༝ǴΖ݀༝Ƕ௲༝ ǴޣǴ΋ϪᅿඵΨǶᘐ༝ޣǴ΋ჴջݤࣚੇǴ౛όୃΨǶඵ༝ޣ㓅炻㗗⼊⺷䘬䴙㓅炻⬫䴚㮓᷎ᶵシ㊯⮎䚠℟㚱崭崲ˬ⥁㚱˭䫱䫱䘬⬀㚱⿏ ༝ ፏӦىڀǴவ߃΋ӦޣǴ΋Չ΋ϪՉΨǶՏ༝ޣ䘬ㆾ侭₡ῤ⿏䘬䳽⮵⃒⃰⿏ˤķĹ 㘢柿忁ᶨ夳妋ㅱ䔞㗗⽆˪㱽厗˫䔷㔯⇘˪䵕 ϖՐ༝ᘐΨǶՉ༝ Ǵ֮᝺όࡘ᝼ΟቺޣǴᚈྣΒᒅԾฅࢬΕΨǶ݀༝ޣ㐑˫䔷㔯⣑⎘⮎䚠䎮妋䘬ᶨᾳ➢婧炻㟡㒂忁ᾳ➢婧炻⣑⎘ḇẍ冒⶙䌐䈡䘬 фቺΨǶӢ༝ 㕡⺷ℵᶨ㫉㜄䳽Ḯ⮯⮎䚠Ḱẍ⮎橼⊾䘬ảỽ⎗傥炻侴⎴㗪䴻䓙忁㧋䘬䎮妋 ϐ݀όᕵόᐉΨǶ༝ကԖΖǴԶՠӜ༝௲ޣǴऩόӢ༝௲Ǵ߾όޕ ẍ䨢⿏⍲ἃ⿏娖慳⮎䚠䘬ℑ䧖娖慳㕡⺷ḇ⯙⎗ẍ忻᷎埴侴ᶵ䚠〾Ḯˤ ༝౛ǴΏԿளԋ༝݀ΨǶ81

ӃȃϜၿᄃࣻᇅϜၿդܓ 㬌ἳ夳㕤˪䌬䔷˫炻㘢柿㕤㬌⮵㕤℞㇨媪ˬ⚻㔁˭ἄ↢䓴婒ˤṾ娵䁢㇨媪ˬ⚻˭ℙ㚱ℓ佑炻⌛㔁⚻ˣ䎮⚻ˣ㘢⚻ˣ㕟⚻ˣ埴⚻ˣỵ⚻ˣ⚈⚻ˣ ᶵ忶炻⣑⎘⬠侭˪䵕㐑娘䴻˫㲐䔷ᷕ㚱斄⮎䚠䎮妋䘬㚨㚱䈡刚䘬ᶨ溆炻㝄⚻炻ˬ⚻˭晾㚱ℓ佑炻ᶵ忶㬌嗽⎒㗗妶婾ˬ⚻㔁˭侴ᶵ⍲℞Ṿ炻恋㗗⚈ ⎗傥㗗℞⮯ˬᷕ忻˭冯ˬ⮎䚠˭忁ℑᾳ㤪⾝斄倗⛐ᶨ崟炻䳬⺢ㆸᶨᾳ墯⎰ 䁢⎒㚱⚈⚻㔁ㇵ䞍㙱⚻䎮炻ᷫ军ㆸ⯙⚻㝄ˤ⎗夳ˬ㔁˭ᷳˬ⚻˭䚠⮵℞Ṿ 娆⺷㧋䘬㤪⾝烉ˬᷕ忻⮎䚠˭ˤ忁㧋䘬䓐㱽⛐˪䌬䔷˫ᷕ↢ġ䎦 1 㫉炻⛐˪䔍㵝佑䘬ˬ⚻˭侴妨⮎℟㚱➢䢶䘬ἄ䓐ˤℓᾳˬ⚻˭佑ᷕ炻ˬ⚻㔁˭冯ˬ⚻ 䔷˫ᷕ⇯↢䎦 4 㫉炻侴⎴㧋ġ䘬䓐㱽⛐㘢侭⣏ⷓ䘬˪㱽厗䴻䌬佑˫ᷕ⁭↢䎦䎮˭℞⮎㗗䚠Ḻ斉慳䘬炻⚈䁢斉慳ˬᶵ⿅嬘⚈䶋ᷕ忻⮎䚠˭ᷳ⚻䎮䘬⯙㗗 ġᶨ㫉 ķĺ炻侴⛐℞˪㱽厗䴻㔯⎍˫ᷕ⇯䓂军㰺㚱↢ġ䎦忶ˤ䓙㬌栗夳ˬᷕ忻⮎ ⚻㔁炻⍵忶Ἦ炻⚻㔁㇨斉慳䘬䎮⽭㗗⚻䎮ˤ㘢柿㬌嗽㈲ˬ⚻䎮˭䓴⭂䁢ˬᶵ ⿅嬘⚈䶋ᷕ忻⮎䚠ᷳ䎮˭炻䔷㔯ᷕḇ䧙℞䁢ˬᶨ⮎媎˭炻ㆾˬᶨ⮎˭ˤ℞ ķĸ ġ˪⥁㱽咖厗䴻䌬佑˫炻˪⣏㬋啷˫Ⅎ 33炻Noįġ炻枩 ᷕ ˤ ᷕ炻ˬᶵ⿅嬘˭㗗㔜ᾳ䇯婆䘬⼊⭡娆烊ˬ⚈䶋ᷕ忻⮎䚠˭⎗傥シ㊯ˬ⚈䶋 ķĹˢġ昛劙┬⤛⢓⛐冒⶙䘬叿ἄᷕḇ䈡⇍⺽䓐Ḯ㘢柿䘬忁㭝娙炻᷎忂忶↮㜸忁㭝娙㎕䣢㘢柿䘬⮎䚠䎮妋䘬ℏ㵝ˤ⤡婒烉ˬ⽆⤪㗗䧖䧖ˮ⮎䚠˯䘬䔘⎵ᷕ炻⏦ṢᶵỮ⎗ẍ䚳⇘ ⤪㬌寸⭴䘬ˮ⮎䚠˯佑㵝炻侴ᶼ⏦Ṣḇ⎗⚈㬌Ḯ妋⇘ˮ⮎䚠˯ᷳ䈡刚ˤˮ⮎䚠˯ỽ ġġġġġ ẍ㚱⤪㬌䃉慷ᷳ䔘⎵␊烎ᷫ䓙㕤⮎䚠㛔幓㗗ˮ䃉䚠䃉ᶵ䚠炻䃉ᶵ䚠䃉䚠˯炻⌛⮎䚠 ġġġġġ㚱ᶱ廱烉ᶨḹ烉㗗䚠⤪炻㗗⿏⤪炻ᷫ军㗗⟙⤪ˤḴḹ烉⤪㗗䚠炻⤪㗗⿏炻ᷫ军⤪㗗⟙ˤ ᷳ䚠炻㛔幓㗗䃉䚠炻⚈䃉䚠炻㇨ẍ㗗䃉ᶵ䚠炻傥䓙媠㱽ᷕ栗䣢℞佑㵝炻ˮ⮎䚠˯晾 ᶱḹ烉䚠⤪㗗炻⿏⤪㗗炻ᷫ军⟙⤪㗗ˤ劍䘮䧙⤪侭炻⤪⎵ᶵ䔘炻⌛䨢佑ḇˤ劍ἄ⤪ 䃉ᶵ䚠炻䃞䔊䪇㗗䃉䚠䘬ˤ䓙ˮ䃉䚠˯冯ˮ䃉ᶵ䚠˯ᷕ炻⃭↮栗䣢Ḯˮ⮎䚠˯朆㚱㗗䚠ˣ⤪㗗⿏侭炻溆䨢䚠⿏⎵⫿㕥姕怸後ᶵ⎴炻⌛`佑ḇˤ劍ἄ䚠⤪㗗侭炻⤪㕤ᷕ ⭂⿏炻㓭㗗⌛ˮ䃉䚠˯⌛ˮ䃉ᶵ䚠˯炻⌛ˮ䃉ᶵ䚠˯⌛ˮ䃉䚠˯ˤ˭⍫夳℞叿ἄ枩忻⮎䚠ᷳ㗗炻⌛ᷕ佑ḇˤ˭˪⥁㱽咖厗䴻䌬佑˫炻˪⣏㬋啷˫Ⅎ 33炻Noįġ炻 19Į20ˤ 枩 693 ᷕ 2ˤ ķĺˢġ忁ᶨἳ㗗㘢柿妋慳˪㱽厗䴻˫ˬ⋩⤪˭ᶨ⎍㗪↢䎦䘬烉ˬ⣑⎘ⷓḹ烉ὅ佑嬨㔯炻↉ ĸı˪䵕㐑䴻䌬䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 532 ᷕ 16ˤ 128《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 129

⌛ᷕ忻⮎䚠˭炻ḇ⎗傥シ㊯ˬ⚈䶋ᷳᷕ忻⮎䚠˭炻ᶵ䭉㍉⍾恋䧖嬨㱽炻忁 ẍ䁢㬋橼˭炻⌛ẍˬ⮎䚠˭䁢˪㱽厗䴻˫ᷳ䴻橼烊侴⛐ˬ㖶⬿˭䘬悐↮炻 ᾳ墯⎰娆悥シ⛐堐忼ˬᷕ忻⮎䚠˭冯ˬ⚈䶋˭ᷳ攻℟㚱䘬⭮↯斄Ὢ烊ˬᷕ Ṿḇ婯⇘ˬ⇅ᾖġ㬌⮎䚠ᷳ埴⎵䁢ἃ⚈炻忻⟜㇨⼿⎵䁢ἃ㝄炻䔍冱⤪ġ㬌⚈㝄炻忻⮎䚠˭㗗⍰ᶨᾳ墯⎰娆䳬⎰炻⬫⎗ẍ妋嬨䁢ˬᷕ忻⌛⮎䚠˭炻ḇ⎗ẍ妋 ẍ䁢⬿天˭炻ĸĳ ⚈侴䃉婾㗗ˬ彐橼˭ġ炻怬㗗ˬ㖶⬿˭炻㘢柿ḇ㤕⶚斉㖶ˬ⮎ ġ嬨䁢ˬᷕ忻ᷳ⮎䚠˭炻℞㵝佑ḇ㗗堐忼ˬ⮎䚠˭冯ˬᷕġ忻˭ᷳ攻䘬䵲⭮斄䚠˭ᷳġ㕤˪㱽厗䴻˫ᷳ慵天⿏ˤ侴⛐㬌嗽䘬˪䵕㐑ġ䴻˫䔷㔯ᷕ炻㘢柿⇯忚 Ὢ炻婒㖶⣑⎘⚻㔁㇨斉㖶䘬ġ⮎䚠炻ᷫ㗗ᷕ忻⊾䘬⮎䚠ˤ ᶨ㬍㶭㘘⛘斉徘烉ˬᷕ忻ġ⮎䚠˭ᷫ㗗˪㱽厗䴻˫䘬⬿㖐ˤ ䷥ᷳ炻⽆㘢柿⛐˪䵕ġ㐑䴻˫䔷㔯䘬㬌嗽⮵㕤⚻㔁ˣ⚻䎮䘬䓴婒䚳炻⣑ ⎘㇨婒䘬ġᷕ忻⮎䚠ᶵ⁭⻟婧⮎䚠冯䶋崟䘬ᶵ⎗↮炻ġḇ⻟婧⮎䚠冯ᷕ忻䘬ᶵ ℞ᶱ炻 ⎗↮ˤ !Βऊ௲ޣǺѤόёᇥǴॅᐒԶᇥǴ߾ԖѤᅿ!Ǻ΋ғྐǴΒջޜǴΟ Ǵᇥϖ഍ғྐǴڼݢᛥܭܯǺՕޣଷӜǴѤջύǶ΋Ӣጔғྐ!ӵࢂ Ԗࣁݤ!คதǴޕᖂᆪΓ؃Ḵ炻 ॿ䆚฻ᆪ!ӵࢂᇥǴջள৴ၰǹԜ࿶ൺβǴ℞ ᇥقคـǴӵȠε!ࠔȡΟ४ӕޣӵࢂޜǴεဃஒ ளᛥᅇ݀Ϸݤ౳ృǶΒܴջޣԖΟࢤǴᒏׇǵ҅ǵࢬ೯ǶׇٯǴ࿶คελǴޣϩ!࿶҅ ϖကǴΒԭКЫᆪӵࢂᇥǴЈளှಥǴܴۯ!Ѝ࿯ᚇ ၰԶᘐྠඊǹԜ࿶ઇो᷺ܫటᇥݤǴѸӃ౜ྷ߄วǴаࣁҗᙖǶӵటᇥȠεࠔȡǴջ ǺӵȠคໆကȡϓȨነ!ປ૓ऩǵ๮ޣ࣭໔ӀǴ߄ట ջࢂҢΓ!คፖݤǶΟଷӜӵࢂܫՅϐӀǴ߄టᇥ૓ऩǴаᏤፏՉǹటᇥȠݤ๮ȡǴ ȩǵȨऩڙፏڙԶڙ܌࠹ᇥ๦ᙓᐕնঅՉȩǹԜ࿶!ҭϓȨаคޜట俦ύၰჴ࣬ǶϞ࿶ӝᇂ౜βǴ߄టᇥՕ୯Ӣ݀ǶࡽҗᙖόӕǴ҅ ᝄੇ ǺӵȠ εޣ౲ғਥȩǶѤύၰӵࢂޕԖӧǶࡺГׇΨǶ82 ᆪӵࢂᇥǴ!ளၰᅿඵǴΕ๦ᙓՏǴے௃Ǵ٬ࠍߞኀǴᘜނ߄௲ߐॅᐒԖ౦Ǵวଆ ܭШǴϯՕҭа!ፏݤჴ࣬ࡺр౜ܭࠔȡᇥǺȨՕаፏݤჴ࣬ࡺр౜! 㬌ἳ夳㕤˪䔍䔷˫炻㗗妋慳˪䵕㐑䴻˫䴻㔯⸷↮ᷳ㖐嵋ˤ䔷㔯娵䁢烉 ШȩǴȠݤ๮ȡϓȨፏݤჴ࣬!ကǴςࣁԟ฻ᇥȩǹԜ࿶ፏ๦ᙓӚᇥ ǴՐόࡘ᝼ှـޕǴ໒Օ܄Օـἃ䴻䘬橼ἳ炻⛐婒㱽䘬攳䪗炻ᶨ⭂⃰䣢䎦䐆⃮炻ẍ䁢婾婒䘬`ῇ烊侴ᶵ⎴ ΕόΒݤߐ!Ǵऩ๦ᙓᆪӵࢂᇥǴջ 㔁⊾㇨ㅱ㨇ᷳね㱩㚱㇨ᶵ⎴炻⚈侴ˬ䓙啱˭ㆾ`ῇḇ冒䃞⯙㚱㇨ᶵ⎴烊⤪ ಥǶՕݤԖԜѤᅿӵࢂǴࡺ౲࿶ϐ߃ǴࣣӼȨӵࢂȩǶȠ๮ᝄȡႥ 㬌忁凔䘬ᶵ⎴㎕䣢Ḯ䴻㔯䘬⬿㖐䘬ᶵ⎴炻ἧṢᾹ䞍忻㬠⬿ᷳ㇨⛐ˤ䔷㔯㒂 ௲ǴԖӢጔǵଷӜǵύၰΒᅿӵࢂǴΟᙒՠӢጔғྐӵࢂǴऩፏȠБ ԖѤᅿǴነປ૓ऩ߾ԖΟᅿǶȠݤ๮ȡՠԖύၰჴ࣬ǶऩȠεڀ㬌䧖ἃ䴻䘤崟ᷳ橼ἳ炻妶婾Ḯ˪⣏⑩˫ˣ˪㱽厗˫⍲˪䵕㐑˫媠䴻䎦䐆堐 ฻ȡ ϐᇥǴۓѤᅿǶԜ࿶ซࢂБ฻ε४ғ᝵όڀ䘤ᷳⶖ䔘⍲℞⬿㖐ᷳᶵ⎴炻娵䁢˪⣏⑩˫攳䪗ᷳ㓦㓗䭨暄刚⃱炻堐䣢ˬ㫚 ੓ᄷȡܴፏՕݤࣚǴҭ ЇǶ84܌ԖѤᅿǴӵ΢ڀ 婒凔劍˭烊˪㱽ġ厗˫攳䪗ᷳˬ㓦䚱攻⃱˭炻堐䣢ˬ㫚婒ᷕ忻⮎䚠˭烊˪䵕㐑䴻˫攳䪗⎰味䎦⛇炻堐䣢ˬ㫚婒ἃ⚳⚈㝄˭ˤ 忁㭝䔷㔯ᷕ㖶䡢㍸↢炻ˬᷕ忻⮎䚠˭ᷫ㗗˪㱽厗䴻˫ᶨ䴻䘬➢㛔⬿㖐㬌ἳṎ夳㕤˪䔍䔷˫炻㗗妋慳˪䵕㐑䴻˫䴻㔯攳柕ˬ⤪㗗˭Ḵ⫿侭ˤ ᷳ㇨⛐ˤ⛐˪㱽厗䌬佑˫ᷕ炻㘢柿⶚⛐ˬ彐橼˭䘬悐↮炻ᷣ⻝ˬ㬋㊯⮎䚠 ĸĳ˪⥁㱽咖厗䴻䌬佑˫炻˪⣏㬋啷˫Ⅎ 33炻Noįġ炻枩 682 ᶲ 20ˤ ĸĴ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 568 ᷕ 11ˤ ĸĲ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 562 ᶳ 21ˤ 130《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 131

㘢柿䘬䔷㔯㟡㒂℞⇌㔁娖慳䎮婾炻㈲ἃ℠ᷕ䘬ˬᶵ⎗婒˭⋨↮䁢⚃䧖ᶵ⎗ ᶨ⎍ˤ˪ᷕ婾˫曺䚖慳ᷕ⶚↢䎦ẍˬ䓀曚␛˭嬔╣ˬ⮎䚠㱽˭ġ䘬婒㱽炻侴婒炻᷎冯˪ᷕ婾˫䘬ˬᶱ㗗῰˭≈ẍ惵⮵炻娵䁢䓙ᶵ⎗婒崜㨇侴婒炻⇯㚱伭Ṩ⛐㲐妋˪䵕㐑娘㇨婒䴻˫㗪⇯㬋ġ⺷㍸↢ˬ⮎䚠䓀曚˭ᷳ婒炻ĸĶ ẍˬ䓀曚˭ ⚃䧖⎗婒炻㕤㗗⼿⇘⚃䧖ˬ⤪㗗˭烉⌛ˬ⚈䶋䓇㹭⤪㗗˭ˣˬ⌛䨢⤪㗗˭ˣ 嬔ġ╣ˬ⮎䚠˭ˤ㘢柿㬌嗽栗䃞㗗䚜㍍⍿⇘伭Ṩ䘬ġ⼙枧炻᷎㈲伭Ṩ䘬ˬ⮎䚠 ˬ`⎵⤪㗗˭ˣˬᷕ忻⤪㗗˭ˤ䔷㔯㒂㬌㩊妶㔜ᾳ啷䴻䘬ˬ⤪㗗˭烉˪旧䓀曚˭婒䘤㎖ㆸḮˬᷕ忻ġ⮎䚠䓀曚˭婒ˤˬᷕ忻⮎䚠䓀曚˭忁ᾳ䞕ġ婆炻シ ⏓˫㖶ˬ⚈䶋䓇㹭⤪㗗˭炻˪⣏⑩˫㖶ˬ⌛䨢⤪㗗˭炻˪䃉慷佑˫㖶ˬ` ⿅⯙㗗ˬ⤪⎴䓀曚䘬ᷕ忻⮎䚠˭ˤ ⎵⤪㗗˭炻˪㱽厗˫㖶ˬᷕ忻⤪㗗˭炻˪⣏㴭㥫䴻˫℟㚱⚃䧖⤪㗗炻˪䵕㐑䴻˫Ṏ䃞ˤ ℞Ḽ炻ġ 忁㭝䔷㔯ᷕ㚱ℑ溆⯂枰㲐シ烉℞ᶨ炻㬌㭝䔷㔯ℵ㫉⻟婧Ḯ˪㱽厗䴻˫ ȸ኷ჴȹޣǴࢂኀύၰჴ࣬ࣁӜǶჴόჴࣁ!ΒǴόჴࢂ߫Ǵჴࢂ੿Ƕ 䘬䌐䈡⿏烉˪㱽厗䴻˫冯℞Ṿ䘬⣏Ḁ䴻ᶵ⎴炻⬫䘬⬿㖐⎒㗗ˬᷕ忻⮎䚠˭炻 аԜࣁΒǴԜ߾ࣁ!ձǶϞჴ࣬ϐύόளΥϻϐόჴӜค߫Ǵό!ளΒ ࡺǶȠ੓ᄷȡϓـ܌Ǵች౳!ـ㇨ẍ⬫⎒㗗⊭⏓ᶨ䧖ˬ⤪㗗˭炻⌛ˬᷕ忻⤪㗗˭ˤ℞Ḵ炻⛐斉慳˪㱽厗䴻˫ ४ϐჴࡺค੿ǴջΕόΒߐǶߚԺ౳ ⊭㵝㚱ˬᷕ忻⤪㗗˭䘬䎮䓙㗪炻㘢柿⺽䓐Ḯ˪㱽厗䴻˫ᷕˬ媠㱽⮎䚠佑炻 ȸΒ४ϐΓᗨԖች౳!ӜࣁԺ౳ǴᏢε४ޣᗨԖԺ౳ӜࣁՕ౳ȹǴ!Β ࡺǴᗨԖች౳ǴӜـǶ!аό܄ՕـࡘǴόـ⶚䁢㰅䫱婒˭䘬䴻㔯炻侴⛐斉慳˪䵕㐑䴻˫⊭㵝㚱ˬᷕ忻⤪㗗˭䘬䎮䓙㗪炻 ४ᗨԖች౳ǴЗᘐΟࣚ ـғԺ౳Ǵᅟਔςᘐϩࢤ܌㘢柿⇯妨ˬ㬌䴻媠厑ġ啑⎬婒ℍᶵḴ㱽攨炻劍厑啑倆⤪㗗婒⌛夳ἃ⿏炻ġ攳ἃ ࣁԺ౳Ƕऩ༝௲ύϤ!ਥృՏǴᗨࢂР҆ Β४ϐΓӜق䞍夳炻ỷᶵ⿅嬘妋僓˭炻忁㗗ẍ˪䵕㐑娘䴻ġ˫ᷕ˪ℍᶵḴ㱽攨⑩˫⭋婒ℍ ࡘ!ǶࢂࡺΒ४ϐΓᗨаች౳ᘐൽǴЗሸ༝௲Ϥ!ਥǶࡺ ᶵḴ㱽攨ˣἧ媠厑ġ啑夳ἃ⿏攳ἃ䞍夳炻䁢娚䴻℟㚱ˬᷕ忻⤪㗗˭䘬䎮䓙ˤ ࣁԺ౳ǶԜϤਥమృӧБ!ߡՏǴςᢀύၰǴᗨࢂԺ౳ǴӜࣁՕ౳Ƕ ࣁች౳Ǵྣ܄ՕـόӕǶऩऊձ௲ࣁᇟǴ҅ᢀύၰ҂܄Օـ忁㧋䘬婾婒ᶵ⁭㎕䣢ḮˬᶵḴ˭冯ġˬ⮎䚠˭䘬ᶨ农炻ḇ㎕䣢Ḯˬ⮎䚠˭ ՠε४⎘⣑ 冯ˬἃ⿏˭䘬斄倗ˤ Βᒅࣁݤ౳ǴΟᒅӕᢀࣁՕ౳Ƕ൩༝௲ࣁᇟǴል፺ϐύջளՕ౳Ǵ ΟᒅӕᢀǶࡺȠ੓ᄷȡϓȸᏢε४ޣᗨԖԺ౳ӜࣁՕ౳ȹǴԜᇟ՟ 炻 ࡰϤਥమృϐԺ౳ӜࣁՕ౳Ǵݩ߃ՐओǶளԜՕ౳ϐᢀǴଁൺϩձ⚃℞ Ғ៛ࢂፏϺ֮ᛰǴܺϐόԝǶȠύፕȡϓȨჴ࣬ȩǴӜϺҒ៛Ǵૈ ࢂჴόჴǴӜࣁΕόΒݤߐǶ87 зΟ४ӕளဃၰǶჴ࣬Ғ៛ջԖΒᅿǴ΋੿ǴΒύǶ౲ғᔈаՖჴ ༝ǴୃځளࡋǴߘՖҒ៛Ӛзள੻ǶԜፏ๦ᙓՠᇥύၰჴ࣬Ғ៛Ǵᒿ ĸĶ ᷕ婾˫ᷳ˪奨㱽⑩˫㚱ˬ㗗⎵媠ᶾ⮲炻㔁⊾䓀曚␛˭䘬枴㔯炻℞㲐慳⇯婒烉ˬ⓷㚘烉˪ ڙ܌Ǵ܄ߘǴᒿ౲ғښளόӕǶࡺȠݤ๮ȡϓȨՕѳ฻ᇥǴӵ΋܌ 劍⤪㗗妋㚱ỽ䫱⇑烎䫼㚘烉劍埴忻侭傥忂忼⤪㗗佑炻⇯㕤ᶨ↯㱽炻ᶵᶨˣᶵ䔘ˣᶵ όӕȩǶ85 㕟ˣᶵⷠ炻劍傥⤪㗗炻⌛⼿㹭媠䄑゙㇚婾炻⼿ⷠ㦪㴭㥫ˤ㗗㓭婒媠ἃẍ䓀曚␛㔁⊾炻 ⤪ᶾ攻妨⼿⣑䓀曚㻧炻⇯䃉侩䕭㬣䃉媠堘゙ˤ㬌⮎䚠㱽㗗䛇䓀曚␛ˤ˭˪⣏㬋啷˫ Ⅎ 30ġġNoįġ1564炻枩 25 ᶲ 14ˤ伭Ṩ⇯㒂㬌㚱ˬ⮎䚠䓀曚˭䘬婒㱽烉ˬṨ㚘烉媠⣑ẍ䧖䧖⎵喍叿㴟ᷕ炻ẍ⮞Ⱉ㐑ᷳ炻Ẍㆸ䓀曚炻梇ᷳ⼿ẁ炻⎵ᶵ㬣喍ˤἃ㱽ᷕẍ㴭㥫䓀曚㬌ἳḇ夳㕤˪䔍䔷˫炻䔷㔯㬌嗽㗗妋慳˪䵕㐑䴻˫䴻㔯ˬ侴暐䓀曚˭ Ẍ䓇㬣㯠㕟炻㗗䛇ᶵ㬣喍ḇˤṎḹ烉≓⇅⛘␛䓀曚炻梇ᷳ⇯攟䓇ˤἃ㱽ᷕ⇯⮎ 䚠䓀曚梲℞ㄏ␥炻㗗䛇䓀曚梇ḇˤ˭˪㲐䵕㐑娘䴻˫炻˪⣏㬋啷˫ġℲ 38ġ炻Noįġġ 炻枩 395 ᶲ 8ˤ ĸĵ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 ᶳ 29ˤ ĸķġ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 694 ᷕ 20ˤ 132《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 133

ԶόךคךܭȩǴԜ࿶ϓȨךคߚךՕ҅ݤύǴคܭǶךਔᇥค܈ 忁㗗˪䔍䔷˫ᷕ㚨⼴ᶨἳ炻妋慳䴻㔯ᷕ˪ℍᶵḴ㱽攨⑩˫㦪⮎厑啑ᶨ ךᆶคךȩǴΞϓȨךݤύԖ੿ךကǶε࿶ϓȨคך㭝㔯⫿ˤ䔷㔯⛐妋慳ˬ㦪⮎˭厑啑ᷳ⎵佑㗪炻娵䁢忁ᾳ厑啑䘬⎵⫿ˬ㦪 ΒȩǴࢂ੿ค ȩΨǶ߻ΟךࢂΒΜϖԖ੿ޣ܄Ǵჴ܄ջࢂჴ܄όΒǴόΒϐ܄ځ ⮎˭炻㵝佑⯙㗗ˬヽᷕ忻⮎䚠˭ˤ䔷㔯忚侴ẍˬᶵḴ˭娖慳ˬᷕ忻⮎䚠˭烉 Ƕ89ךǴ༝௲ࢂჴך㝄⬀⛐ˬ⮎˭冯ˬᶵ⮎˭䘬↮⇍➟叿炻⇯㗗ˬḴ˭烊⤪㝄夳⇘ἃ⿏炻䌚 ࢂ៾⤪ ⼿ἃ䛤炻攳ἃ䞍夳炻恋湤⯙ᶵ⼿↉⣓ᷳˬᶵ⮎˭炻ᶵ⼿ḴḀᷳˬ⮎˭炻㓭䃉὿ˣ䃉䛇炻ℍ㕤ᶵḴ炻忁ḇ⯙㗗夳⇘ˬᷕ忻⮎䚠˭ˤ 㬌ἳ⺽忚ˬᷕ忻ἃ⿏˭䘬㤪⾝炻ẍ妋慳ˬㆹ˭ˤ䔷㔯⋨↮Ḯ⸦䧖⼊⺷ ⛐⣑⎘ᷳ˪䵕㐑䴻˫䔷㔯ᷕ炻昌Ḯᶲ徘ᷕ忻⮎䚠䘬㤪⾝⢾炻怬⎴㗪㍸䘬ˬㆹ˭烉⢾忻㇨➟叿䘬ㆹ炻㗗ˬ䤆ㆹ˭烊ᶱ啷ˣ忂㔁⍲⇍㔁㇨䎮妋䘬ㆹ炻 ↢ᶨᾳˬᷕ忻ἃ⿏˭䘬㤪⾝炻Ḵ侭⎴䁢⣑⎘˪䵕㐑䴻˫䔷㔯ᷕ㚨⭴㚱䈡刚 ᷫ㗗ˬ㪲ㆹ˭烊侴⚻㔁㇨䎮妋䘬ㆹ炻⇯㗗ˬ⮎ㆹ˭ˤ䔷㔯℟橼↮㜸⚃㔁㇨䘬㤪⾝ˤ⎴㧋䘬䓐㱽⛐˪㱽厗䴻˫㲐䔷ᷕ晾䃞⮹夳炻ᶵ忶⌣ḇ䡢⮎⶚夳䪗䎮妋䘬ㆹ䘬⋨⇍烉ᶱ啷㔁㇨婒䘬ㆹ炻悥㗗`⎵ㆹ烊忂㔁㇨婒ᷳㆹ炻冯刚ᶨ ῒˤĸĸ 侴⛐⣑⎘˪䵕㐑䴻˫䔷㔯ᷕ炻忁ᾳ㤪⾝↢䎦䘬柣䌯⇯㤝檀炻⤪⛐˪䵕凔炻悥⸣⊾侴䃉冒⿏烊⇍㔁ẍˬ冒⛐˭䁢ㆹ烊⚻㔁⇯ẍˬᷕ忻ἃ⿏˭䁢ㆹˤ 㐑䴻䌬䔷ġ˫ᷕ⬫↢䎦Ḯ ἳ炻侴⛐˪䔍䔷˫ᷕ⬫ḇ↢䎦Ḯ8 ġ ἳˤ忁ᾳἧ䓐㬌㭝䔷㔯⛐⮵ˬᷕ忻ġἃ⿏˭䘬婾嫱ᷕ炻↮⇍㍸↢˪ᷕ婾˫ˣ˪䵕㐑䴻˫ 柣䌯䓂军檀↢ˬᷕ忻⮎䚠˭炻ġ婒㖶㬌㤪⾝䡢⶚ㆸ䁢⣑⎘⬠侭˪䵕㐑䴻˫䔷 ġ⍲˪⣏㴭㥫䴻˫ᷕ䘬ᶱᾳ䴻嫱炻忁⎗ẍ⸓≑⏦ġṢ䎮妋⣑⎘ᷕ忻ἃ⿏㤪⾝䘬㔯䘬㟠⽫ġ㤪⾝ᷳᶨ炻ᶼḇ婒㖶㘂⸜㚨⼴㛇䘬㘢柿㕤㬌㤪⾝䡢ġ⮎℟㚱枿⣂䘬 Ἦ㸸烉⣑⎘䘬忁ᾳ㤪ġ⾝㬋㗗↢冒˪㴭㥫䴻˫䘬ἃ⿏㤪⾝⍲↢冒˪ᷕġ婾˫䘬斄↯ˤㆹᾹ䎦⛐ḇ⍾˪䔍䔷˫ᷕ䘬ℓġἳ䔍ἄ奨⮇ˤ ᷕ忻㤪⾝炻⛐䴻䓙˪䵕㐑䴻˫ˬㆹ䃉ㆹᶵḴ˭䘬ᶵḴ⿅゛䘬ẚṳᷳ⼴炻⛐ 㘢柿⿅゛ᷕ⏰䎦䘬㕘䘬䳸⎰ˤ ℞ᶨ炻 ǹᛋ ℞Ḵ炻ךՠ!ԖӜǹ٩ᐃคቺǴᇥԖଷךᙓஇӭǴ!Ǻ٩ޣך΋ऊΟᙒܴ ǴύၰݤΨǶόԖࡺߚ߫Ǵόคࡺߚ੿ǶฅᇥݤҁޣǶΒ ȨόԖόคȩךǴᇥ!ଷӜ܄ךӧಃϖᙒǶࢂ฻ᗨਸǴ஼ઇѦΓीઓ!ךηǴܴ ޣǻΥϻޣᇥε४ύၰǶՖ҅ޕϐᆶՅǴՠ ऊΒᒅǴࡽߚΒᜐǴᇥՖ฻ݤǻ྽ךǶ܄ӵՅ܄!ךǴ܄ךӵ܄ǴӵȠεࠔȡϓȨՅޣ೯௲ ǴࢂࡺȠБ฻ȡࣁፏ๦ᙓ!ӭᇥύ܄คǴ!๦ᙓ҅ᢀύၰՕޣǴளคℬ ԖǴΒ४ـޕܭǴ๓ךǴаԾӧࣁޣԖӜӷǴࣣӵЄϯȩǶ!Οձ௲ :όԖҭόคΨǶ8ق᛽Ǵࣣࢂձ ၰόΒݤߐǴࡺךကΨǶΞȠឪε४ȡܴԾдৡձ᛽ǴҭӜ՟ךᛖǴջ! Ǵךਔᇥ܈ကΨǶȠύፕȡϓȨՕךǴջ܄ǴύၰՕޣကΨǶѤ༝௲ 㬌ġἳ妋慳˪䵕㐑䴻˫䴻㔯ᷕˬ婒㱽ᶵ㚱Ṏᶵ䃉˭ᶨġ⎍ˤ⛐䔷㔯ᷕ炻⸦ ĸĸġġ˪䌬佑˫ᷕ䘬ᶨἳ㗗烉ˬ⍰ḹˮ⤪Ἦ朆劎朆普炻朆㹭朆忻朆媎炻㗗⮎ˤ嘃䨢朆劎朆媎炻 ᾳ忋临↢䎦䘬娆⼁炻⤪ˬᷕġ忻㱽˭ˣˬ⣏Ḁᷕ忻˭ˣˬᷕ忻ᶵḴ㱽攨˭ˣ 㗗⮎˯ˤ朆劎侭炻朆嘃⤬䓇㬣烊朆媎侭炻朆ḴḀ㴭㥫烊㗗⮎侭炻⌛㗗⮎䚠ᷕ忻ἃ⿏ ḇˤ˭˪⥁㱽咖厗䴻䌬佑˫炻˪⣏㬋啷˫Ⅎ 33炻Noįġ炻枩 ᶲ 24ˤ忁ᾳἳ ˬġᶵ㚱ᶵ䃉˭䫱䫱炻冯ˬᷕ忻ἃ⿏˭悥ἄ䁢⎴佑婆Ἦġἧ䓐ˤ ⫸ᷕ朆ⷠ㚱嵋䘬ᶨ溆㗗炻㬌嗽ᶵ⁭㚱ˬᷕ忻ἃ⿏˭䘬婒㱽炻䓂军㈲ˬ⮎䚠˭ḇ㓦忚忁ᾳ䞕婆炻⚈侴↢䎦Ḯˬ⮎䚠ᷕ忻ἃ⿏˭忁㧋⣯䈡䘬婒㱽ˤ˪䌬佑˫ᷕ怬㚱⎎ᶨἳ烉 ˬ˪ṩ䌳˫ḹˮℍ䎮凔劍⎵䁢ỷ˯炻⌛㗗⋩䔒忚䘤䃉㺷炻⎴夳ᷕ忻ἃ⿏䫔ᶨ佑䎮ˤ ẍᶵỷ㱽炻⽆㶢军㶙炻ỷἃᶱ⽟⍲ᶨ↯ἃ㱽炻㓭⎵⋩ỷỵˤ˭⎴ᶲ炻枩 ᷕ ĸĹġ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 568 ᶳ 24ˤˢ 21ˤ ĸĺġ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 585 ᶳ 15ˤ 134《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 135

℞ᶱ炻 ℞Ḽ炻 ຽғǶᙒǵ೯ᢀғǵคғǴΕୃ੿౛ǴӜ!ࣁ੿ჴǶܫȨ౲ғϐᜪࢂ๦ᙓՕβȩǶ౲ғကӵ߻ᒣΜࣚύᇥǶ வ੿ჴ!ғǴவόقϯǴࡺ܌Ϟऊ ǴӜࣁ!੿ჴǶѤ௲๦ᙓᢀ੿ऩཱུǴ܄ाǴόрΒᅿǺ΋Ԗࣁጔ ձǵ༝ᢀคໆǵคբǴΕύၰՕ҅ځǴջ਻ᜪΨǶ਻ᜪคᜐǴคޣᜪق܌ வ!੿ჴғǶ93قǴջࢂࣚϣࢉృ୯βǴ଎੿ᅉԖǴԶଆ ᛾ѤՕ݀ǴࡺޣԖࣁق໣ǴΒคࣁጔ໣Ƕ ǴջࢂࣚѦԖᎩ݀ൔϷ໒ޣᜪΨǶΒคࣁځ཰Ǵ࿪ϩࢤғԝǴ่ࣣ ˭ᡂ 㬌ἳ妋慳䴻㔯ˬ⽆䛇⮎䓇˭ᶨ⎍ˤ䔷㔯娵䁢烉⚃㔁厑啑㇨奨䘬ˬ䛇⮎ڙǴᅉคࣁ!!ጔ໣Ǵॅፏ!่཰Ǵ܄ύΠ஍ӀǴԜΟβ౲ғ଎ύၰՕ ܰғԝǴࣣࢂԜᜪǶ91 㗗ᶵ⎴䘬烉啷㔁ˣ忂㔁奨䄏䓇㹭ˣ䃉䓇Ḵ䧖⚃媎炻ぇℍˬῷ䛇䎮˭䘬䛇⮎炻 ⇍㔁ˣ⚻㔁奨䄏䃉慷ˣ䃉ἄḴ䧖⚃媎炻ぇℍˬᷕ忻ἃ⿏˭䘬䛇⮎ˤ ġġġġġġġ㬌ἳ妋慳䴻㔯ᷕˬ䛦䓇ᷳ栆˭ˤ䔷㔯娵䁢䛦䓇⎗ġ栆↮䁢Ḵ䧖炻ᶨ㗗㚱䁢炻Ḵ㗗䃉䁢ˤ⇵ġ侭㊯ᶱ䓴ℏ䘬䛦䓇炻⼴侭㊯ᶱ䓴⢾䘬䛦䓇ˤ⇵侭徟䛇㺗 ℞ℕ炻 ٣ှǴ߻ሞࢂғԝǴࡕሞࢂ੓!Ǵऩऊޣ㚱侴崟䳸㤕炻⼴侭⇯徟ˬᷕ忻ἃ⿏˭侴崟䳸㤕ˤ㇨媪ˬ徟ᷕ忻ἃ⿏˭炻䔞 ȨݤคԖΓǴ߻ࡕሞᘐࡺȩ ܄ǴՖԖғԝǵ੓ᄷ!!߻ǵࡕǻऩݤ܄ǴЈϷ!ፏݤջࢂݤޣ㊯忁ṃ䛦䓇㛒夳ˣ㛒䞍ˬᷕ忻ἃ⿏˭䘬忻䎮ˤ ᄷǶऊ౛ Ԗ߻ࡕǻջаҁค!ǴҞϐࣁᘐǶԛჴችଁ܄ǴջࢂύၰՕޣߚΒݤ! ǴόӕΥϻғԝǴό܄ǴؼаคܴόΑǴӰीᒏ!ԖǴऩᡏݤջݤޣ 炻⚃℞ Ѥ௲ӚԖѤคໆЈǶΟᙒғྐݤጔѤคໆЈǴ೯௲คғݤጔǴձ௲ ӕΒ!४੓ᄷǶࡺϓ߻ࡕሞᘐǶ94 คጔϐݤጔǶӵ䐑ҡ֎៓Ǵ܄ࣚѦᙒ᛽㚌؅ՕݤݤጔǴ༝௲ύၰՕ ⇵୯Ƕ92 㬌ἳ妋慳ˬ㱽䃉㚱Ṣ炻⇵⼴晃㕟㓭˭ᶨ⎍ˤ䔷㔯娵䁢炻ᷕ忻ἃ⿏䃉ځջคբΨǶࡕԋՕਔǴϖᅿཁൿ഻௭౲ғٰғ ⼴炻忁㗗⚈䁢⽫⍲媠㱽⌛㗗㱽⿏䘬䶋㓭烊⤪㝄⽫⍲媠㱽ᶵ㗗㱽⿏炻㱽⿏ḇ 㬌ἳ妋慳䴻㔯ᷕ䘬ˬ⚃䃉慷⽫˭ˤ䔷㔯娵䁢⚃㔁䘬⚃䃉慷⽫⎬㚱ᶵ⎴烉 ᶵ㗗⽫⍲⽫㱽炻恋湤ᷕ忻ἃ⿏ḇ⯙㚱⇵㚱⼴Ḯˤ⽆䔷㔯䘬䎮嶗⎗ẍ䚳↢炻 ᶱ啷㔁䘬⚃䃉慷⽫ẍ䓇㹭㱽ἄ䁢⮵尉炻忂㔁䘬⚃䃉慷⽫ẍ䃉䓇㱽ἄ䁢⮵ 㬌嗽ᷫ㗗㈲䓇㬣ˣ㴭㥫ᷳᶵḴ炻䎮妋䁢ˬᷕ忻ἃ⿏˭ˤ 尉炻⇍㔁䘬⚃䃉慷⽫ẍˬ䓴⢾啷嬀⿺㱁ἃ㱽˭ἄ䁢⮵尉炻⚻㔁䘬⚃䃉慷⽫ ⇯ẍᷕ忻ἃ⿏ἄ䁢⮵尉ˤ䔷㔯怬㊯↢炻⚻㔁忁䧖ẍᷕ忻ἃ⿏ἄ䁢⮵尉䘬䶋 ℞ᶫ炻 όғόғόёޕǴ๦ᙓ᛾ε੓ᄷǴޣࣁ౲ғᇥӵථݤ!ࢂ੿ჴཁق㱽炻冯⇵ᶱ㔁⚃䃉慷⽫䘬䶋㱽㟡㛔ᶵ⎴炻⬫㗗䃉䶋侴䶋炻忁䧖䶋ㄖ㕡⺷炻 Ϟ Ǵள੓ᄷ኷!Ǵջࢂཁૈᆶ኷Ƕ܄ـނ⯙⤥㭼㗗䡩䞛⏠揝ᶨ㧋炻⬴ℐ䃉シ⽿炻䃉䈑ẞ炻㇨ẍ䧙䁢ˬ䃉ἄ˭ˤ !ᇥǴॅጔᇥϐǴջࢂඵቺǹз ǴՐε੓܄Ǵջ佡ύၰՕޣε࿶ϓȨཁջӵٰȩǴཁջှಥ!Ǵှಥ คጔε!ཁǴӵᅶيᄇԿύၰǴύၰջݤޜᄷǴԋԭѡှ!ಥǶԜջᢀ

Ĺı˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 589 ᶲ ˤ Ĺĳ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 ᷕ 26ˤ ĹĲ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 593 ᶲ 23ˤ ĹĴ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 614 ᶲ ˤ 136《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 137

ค੿ཁǶ95 ℞㗗㘢柿ẍ˪䵕㐑娘䴻˫㲐䔷叿ἄἄ䁢℞Ṣ䓇䳪䪗䘬⮎䚠娖慳炻⇯㗗㻊婆׳ҡ֎៓ǴᚆԜ ἃ㔁⮎䚠⿅゛䘤⯽䘬⚻䅇⼊⺷炻⛐忁ᶨ⼊⺷ᷕ炻䃉婾㗗ἄ䁢˪㱽厗䴻˫䘬 ġġġġġġġ㬌ἳ妋慳ˬ䛇⮎ヰ˭ᶨ⎍ˤ䔷㔯娵䁢烉厑啑奨䨢炻军㕤德⽡⛘䎮妋Ḯ ˬ䴻橼˭ˣ⬿㖐炻怬㗗ἄ䁢ᶨ凔侴妨⛘⚻㔁ᷳ䁢⚻㔁䘬➢㛔䎮㒂炷⮎䚠ˣ ᷕ忻炻侴㬌ᷕ忻⌛㗗ˬ㱽幓䃉䶋⣏ヰ˭炻忁⯙㗗ˬ䛇⮎ヰ˭ˤ㇨ẍˬ䛇⮎ ἃ⿏烊ᷕ忻⮎䚠ˣᷕ忻ἃ⿏炸炻⮎䚠悥ㆸ䁢Ḯ㻊婆ἃ㔁ᷕἃ㔁⒚⬠䘬㚨檀ヰ˭冯ˬᷕ忻˭㚱斄炻侴ˬᷕ忻˭⌛㗗ˬᷕ忻ἃ⿏˭ˤ 㤪⾝炻ㆸ䁢㻊婆ἃ㔁䛇䎮奨䘬➢䞛ˤ ㆹᾹ䞍忻炻㘢柿⿅゛䘬㥳ㆸ炻㚱⸦ᾳ慵天䘬Ἦ㸸炻⬫Ᾱ↮⇍㗗Ἦ冒伭 ℞ℓ炻 Ṩ㇨嬗˪凔劍˫ˣᷕ奨⿅゛䘬⼙枧炻Ἦ冒⋿⊿㛅㗪㛇˪㱽厗˫ˣ˪㴭㥫˫ ୢǺऩᅟޣǴΟᙒύԖ!ԖࣁғྐǴԖคࣁόғόྐߐǴᆶԜόғό 䫱⣏Ḁἃ㔁䴻℠䞼佺䘬⼙枧炻ẍ⍲ṾᾳṢ䈡㬲䘬䥒⭂ᾖ㊩䴻槿⍲䴻䓙忁㧋 ྐ!Ֆ౦ǻเǺΟᙒ܌ᇥߚғߚྐߐǴԜΏ৴!ԖբѤᒅୃ੿ϐ౛Ǵी 䘬䴻槿⮵㕤˪ᷕ婾˫ᷕ忻⿅゛䘬䈡㬲妋ぇⷞἮ䘬⼙枧ˤ⣏橼ᶲ冯ẍᶲᶱᾳ ゛⿅ᚈΫԖคόғόྐϐߐǶ96 ⿅゛屯㸸䚠ㅱ炻⮎䚠ˣἃ⿏ˣᷕ忻ᶱᾳ㤪⾝炻ḇ⯙冒䃞ㆸ䁢㘢柿㘂⸜܄ݤǴߚ!৴ύၰՕܭԖ੓ᄷǴࢉ๱ ⯌℞㗗㘂⸜妋䴻⿅゛䘬⸦ᾳ➢㛔㤪⾝ˤ䎦⛐ㆹᾹẍ⣑⎘˪䵕㐑娘䴻˫㲐䔷㬌ἳ妋慳ᶱ啷㔁ᷕᶵ䓇ᶵ㹭攨冯⚻㔁ᷕᶵ䓇ᶵ㹭攨䘬ⶖ䔘ˤ⣑⎘⮯⚃ 叿ἄ䁢ἳ烉⛐˪䵕㐑䴻䌬䔷˫ᷕ炻⮎䚠ᶨ婆↢䎦 91 㫉炻ἃ⿏ᶨ婆↢䎦 99 媎⋨↮䁢⚃ᾳⰌ㫉炻⌛⚃䧖⚃媎炻娵䁢ᶱ啷㔁䘬朆䓇朆㹭攨㗗柀ぇˬ㚱ἄ 㫉炻ᷕ忻ᶨ婆↢䎦㫉炻侴⛐˪䵕㐑䴻䔍䔷˫ᷕ炻⮎䚠ᶨ婆↢䎦 168 㫉炻 ⚃媎ῷ䛇ᷳ䎮˭炻侴⚻㔁䘬ᶵ䓇ᶵ㹭攨炻⇯㗗柀ぇˬᷕ忻ἃ⿏˭⚈侴ˬ暁 ἃ⿏ᶨ婆↢䎦 118 㫉炻ᷕ忻ᶨ婆↢䎦 163 㫉炻ℑ侭⎰妰炻⮎䚠 259 㫉炻ἃ ṉ㚱䃉˭䘬朆䓇朆㹭ᷳ攨ˤ ⿏㫉炻ᷕ忻 238 㫉炻⎗夳⮎䚠↢䎦䘬㫉㔠㚨⣂炻℞㫉㗗ᷕ忻炻℞㫉㗗 ẍᶲ⏦Ṣ⃰妶婾沑㐑伭Ṩ⣏ⷓ䘬˪䵕㐑娘䴻˫⮎䚠嬗婆炻忚侴侫⮇伭 ἃ⿏ˤ侴⛐⣑⎘˪㱽厗䴻˫㲐䔷ᷕ炻ね㱩ḇ⣏橼⤪㬌烉ẍ˪㱽厗䌬佑˫䁢 Ṩⷓ⻇䘬⮎䚠䎮妋炻⛐㬌➢䢶ᶲ⏦Ṣ䔷䎮Ḯ㘢柿˪䵕㐑娘䴻˫⮎䚠娖慳䘬 ἳ炻⮎䚠ᶨ婆↢䎦㫉炻ἃ⿏ᶨ婆↢䎦㫉炻ᷕ忻ᶨ婆↢䎦 144 㫉炻 ➢㛔⿅嶗炻᷎⮵℞斄㕤ᷕ忻⮎䚠⍲ᷕ忻ἃ⿏䘬㚱斄婾婒䴎ḰḮ婒㖶ˤ军 ⛐˪㱽厗㔯⎍˫ᷕ炻⮎䚠ᶨ婆↢䎦 164 㫉炻ἃ⿏ᶨ婆↢䎦 39 㫉炻ᷕ忻ᶨ 㬌炻⏦Ṣẍ˪䵕㐑娘䴻˫䘬㻊嬗㙐䎮妋䁢ἳ炻⮵㕤㻊婆ἃ㔁ᷕẍ⮎䚠䁢ᷕ 婆↢䎦 100 㫉炻ℑ侭⎰妰炻⮎䚠 436 㫉炻ἃ⿏ 211 㫉炻ᷕ忻 244 㫉炻⎴㧋⽫䘬ᶨ䲣⿅゛䘬㬟⎚攳⯽⍲℞䎮婾怷廗ḰẍḮ庫䁢㶙ℍ䳘䶣䘬奨⮇␴婾 ⮎䚠↢䎦䘬㫉㔠崭忶ᷕ忻炻ᷕ忻↢䎦䘬㫉㔠崭忶ἃ⿏ˤ 䨞ˤ伭Ṩ˪䵕㐑娘䴻˫㻊嬗䘬⮎䚠嬗婆ẍ⍲伭Ṩⷓ⻇⛐˪㲐䵕㐑娘䴻˫ᷕ ᶲ朊䘬䴙妰㔠⫿ㆾ姙⎗ẍ婒㖶ℑ溆烉℞ᶨ炻䃉婾⛐⣑⎘䘬˪㱽厗䴻˫ ⮵㕤忁ᶨ嬗婆䘬斉慳炻㗗㻊婆ἃ㔁⮎䚠⿅゛䘤⯽ᷕ䘬慵天ᶨ㬍炻⛐忁ᶨ㬍㲐䔷怬㗗˪䵕㐑䴻˫㲐䔷叿ἄᷕ炻⮎䚠ˣᷕ忻ˣἃ⿏忁ᶱᾳ㤪⾝炻悥㗗㚨 ⮎䚠ἄ䁢ᶨᾳ堐䣢㱽䘬㉥尉䘬䎮⇯䘬㤪⾝塓⺋㲃⛘忳䓐炻栗䣢↢㻊婆ἃ㔁慵天ˣ㚨㟠⽫䘬㤪⾝烊℞Ḵ炻⛐⣑⎘䘬ℑ䲣䴻℠㲐䔷叿ἄᷕ炻⮎䚠ᶨ婆↢ 䌐℟䈡刚䘬䛇䎮奨⾝⍲℞⒚⬠㝞㥳烊⎴㗪⮎䚠ἄ䁢䃉䁢㱽塓㈲㎉炻⬫冯㚱䎦䘬㫉㔠悥㚨⣂炻ᷕ忻㫉ᷳ炻ἃ⿏㚜㫉ᷳ炻忁⛐ᶨ⭂䦳⹎ᶲ⎗ẍ⍵㗈忁ᶱ 䓇㚱㹭䘬㱽䘬⋨↮塓⼘栗炻侴⌛ὧ䴻䓙Ḯ侩匲䌬⬠⿅䵕㕡⺷䘬㽨唑炻⬫ḇ ᾳ㤪⾝⛐⣑⎘ℑ䲣㲐䔷ᷕỼ㒂䘬㪲慵ˤ䓙㬌⎗夳炻晾䃞˪䵕㐑䴻˫㲐䔷叿⽆㛒塓⮎橼⊾ˤ⣑⎘⮵㕤˪㱽厗䴻˫ˣ˪䵕㐑娘䴻˫ℑ悐䴻℠䘬㲐䔷炻⯌ ἄ㗗㘢柿㚨㘂⸜昶㭝䘬ἄ⑩炻ᶼ➢㛔ㅱ夾䁢㘢柿奒ㇳ㑘⮓䘬ἄ⑩炻侴˪㱽厗䌬佑˫ˣ˪㱽厗㔯⎍˫䫱叿ἄ⇯⣏悥䴻忶㘢柿⻇⫸䪈⬱⣏ⷓ䘬ᶨℵ⡆妪 Ĺĵ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 ᷕ 1ˤ ĹĶ˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻Noįġ炻枩 691 ᶲ 12ˤ 冯㼌刚炻ẍ农⏦Ṣ䔞䃞ㅱ䔞㈲⣑⎘˪䵕㐑娘䴻˫㲐䔷叿ἄ夾䁢䞼䨞㘢柿㚨 138《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 139

㘂㛇⿅゛䘬㚨慵天㔯䌣ᷳᶨ炻Ữ㗗ㆹᾹ䞼䨞ẍᶲᶱᾳ㤪⾝⛐⣑⎘ℑ䲣㲐䔷 ୥ՄਫҭȈ 叿ἄᷕἧ䓐䘬ね㱩⎗䘤䎦炻⽆˪㱽厗䴻˫㲐䔷叿ἄℵ⇘˪䵕㐑娘䴻˫㲐䔷叿ἄ炻㘢柿ẍ⮎䚠ˣᷕ忻ˣἃ⿏ᶱᾳ㟠⽫㤪⾝ἄ䁢➢䢶⺢㥳崟Ἦ䘬⣑⎘ἃ 㓗嫁嬗烉˪ἃ婒䵕㐑娘䴻˫炻˪⣏㬋啷˫冊 14炻Noįġˤ ℠䎮妋⍲ἃ⬠⿅゛ᷫ㗗ᶨ屓䘬ˤ 沑㐑伭Ṩ嬗烉˪䵕㐑娘㇨婒䴻˫炻《大正藏》冊 14炻Noįġˤ ᶵ忶炻朆ⷠ㚱嵋ᶼῤ⼿㲐シ䘬㗗炻⛐⣑⎘˪䵕㐑䴻˫㲐䔷叿ἄᷕ↢䎦䌬⤀嬗烉˪婒䃉❊䧙䴻˫炻《大正藏》冊 14炻Noįġˤ Ḯ⤪ㆹᾹ⇵㔯⶚䴻妶婾忶䘬ˬᷕ忻⮎䚠˭⍲ˬᷕ忻ἃ⿏˭忁㧋䘬婒㱽炻侴 ˪㡝啷㻊⮵䄏䵕㐑䴻˫(2004)ˤ⣏㬋⣏⬠↢䇰䣦ˤ ⛐⣑⎘˪㱽厗䴻˫㲐䔷叿ἄᷕ忁㧋䘬婒㱽⇯⎒㗗⇅䎦䪗ῒ炻侴ᶵ䓂㖶栗炻 ˪㡝㛔䵕㐑䴻˫ĩ2006Īˤ⣏㬋⣏⬠↢䇰䣦ˤ ㇨ẍ炻ㆹᾹ⛐㬌㍐婾烉晾䃞⏦Ṣ娵䁢⽆˪㱽厗䴻˫㲐䔷⇘˪䵕㐑䴻˫㲐䔷炻㱛⎋ㄏ㴟 ĩ1928Īˤ˪㻊啷⮵䄏⚳嬗䵕㐑䴻˫炻ᶾ䓴㔯⹓↲埴㚫ġˤ ⣑⎘䘬ᶱ⣏㟠⽫㤪⾝炷⮎䚠ˣᷕ忻ˣἃ⿏炸ẍ⍲䑘丆忁ᶱ⣏㟠⽫㤪⾝㥳⺢ ᷕ㛹⃫ ĩ2003Īˤ˪䵕㐑䴻ġ⊅櫀䴻˫炻頁 14Į15炻䎦ẋ婆嬗⣏Ḁἃ℠ 3ˤ 䘬⣑⎘䘬ἃ℠䎮妋⍲ἃ⬠⿅゛⇵⼴ᶨ屓炻栗䣢↢㘢柿㘂⸜ㆸ䅇⿅゛䘬ᶨ屓㧳㛔剛⣹烉˪䵕㐑䴻䘬⿅゛䘬䞼䨞˫炻㱽啷棐ˤ ⿏冯忋临⿏炻ᶵ忶⛐˪㱽厗䴻˫㲐䔷䲣䴙ᷕẍᷕ忻屓忂⮎䚠ˣἃ⿏䘬婾婒㱛⎋ㄏ㴟烉˪㻊啷⮵䄏⚳嬗 Ľ 䵕㐑䴻 Ŀ˫炻ᶾ䓴㔯⹓↲埴㚫ˤ 㕡⺷⯂ᶵ㖶栗炻侴⛐˪䵕㐑娘䴻˫㲐䔷䲣䴙ᷕ⣑⎘忁ᶨ婾婒⁦⎹⇯堐䎦⼿攟⯦晭Ṣ嬗 ĩ1992Īˤ˪䵕㐑䴻˫炻˪⣏Ḁἃ℠˫䫔 ⌟炻ᷕ⣖℔婾䣦ˤ 䚠䔞㖶栗ˤㆾ姙忁ᶨ溆ㇵㅱ塓夾䁢⣑⎘˪䵕㐑娘䴻˫㲐䔷⿅゛䘬䛇㬋忚⯽ 檀㧳⯂⣓ˣ大慶侈 (2011 年 1 月 Īˤ˪㡝㔯␴嬗ġ䵕㐑䴻˫炻㗍䥳䣦↲埴ˤ ⍲℞䈡刚⏏ˤ The Teaching of VimalakIrti炻Etinene Lamotte炻UHQGHUHGLQWR(QJOLVK by Sara Boin炻Thep Pali Text Society炻 Londonį 哋⾈㕘䶐㲐 ĩ1988Īˤ˪㮹㕷㔯⊾⭖⚾㚠棐啷㡝㔯 Ľ ⥁㱽咖厗䴻 Ŀ ⮓㛔˫炻 ġġġġġġġġᷕ⚳䣦㚫䥹⬠↢䇰䣦炻⊿Ṕˤ 匣⍇ḹἮˣ⛇䓘⊅⻴ ĩ1994Īˤ˪㓡⭂㡝㔯㱽厗䴻˫炻Ⱉ╄㇧ἃ㚠㜿ˤ㕘䓘晭䪈 ĩ1981Īˤ˪⣑⎘⮎䚠婾䘬䞼䨞˫ˤ Ỹ喌⒚劙 ĩ1981Īˤ˪⣑⎘⣏ⷓ䘬䞼䨞ȹȹ䈡ẍ叿ἄ䘬侫嫱䞼䨞䁢ᷕ⽫˫炻 ġġġġġġġġᷕ厗ἃ㔁㔯䌣䶐㑘䣦炻慳ὅ奨嬗ˤ ⬱喌ὲ晬 ĩ1989Īˤ˪⣑⎘⬠˫炻㟒⺷㚫䣦⸛㦪⮢㚠⸿ˤ 䓘㛹剛㚿䫱叿 ĩ1988Īˤ˪⣑⎘⿅゛˫炻慳ㄏⵥ嬗炻冢⊿炻厗⬯ˤ T’ten-T’ai Buddhism and Early Madhyamika, (1993)by NG Yu-Kwan,Tendai Institute of Hawaii, ⏛㰅懆 ĩ1999Īˤ˪⣑⎘㘢侭䘬⽫曰⒚⬠˫炻冢⊿炻冢䀋⓮⊁棐ˤ ⏛㰅懆 ĩ2010Īˤ˪ᷕ忻ἃ⿏娖慳⬠ġ⣑⎘冯ᷕ奨˫炻⎘䀋⬠䓇㚠⯨⌘埴ˤ 昛劙┬ ĩ1995Īˤ˪⣑⎘䶋崟ᷕ忻⮎䚠婾˫炻冢⊿炻㜙⇅ˤ 140《華梵人文學報》天台學專刊鳩摩羅什《維摩詰經》實相譯語及天台疏釋之研究 141

慳ㄏⵥ䶐叿炻《天台教學史》，˪䎦ẋἃ⬠⣏䲣˫炻⻴≺↢䇰䣦ˤ 悕㛅枮 ĩ2004Īˤ˪⣑⎘㘢柿䘬娖慳䎮婾˫炻慴ṩ㚠⯨ˤ $6WXG\RQ.XPƗUDMƯYD¶V7UDQVODWLQJ 慳⿏⺋ ĩ2001Īˤ˪⚻枻㬊奨㍊⽖˫炻㱽䓴↢䇰䣦㚱旸℔⎠ˤ ³6XFKQHVV´LQWKH9LPDODNLUWLQLUGHVD6XWUD and Its Tiantai Interpretation

Cheng Gongrang

Abstract

7KLVLVDVWXG\WUDFLQJDQGH[DPLQLQJ.XPƗUDMƯYD¶VWUDQVODWLRQRI “suchness” (shixiang) in the Vimalakirtinirdesa Sutra and its influences on his disciple Seng Zhao and Tiantai master Zhiyi who is the principal IRXQGHURIWKLV&KLQHVH%XGGKLVWVFKRRO)LUVW,ZLOOGLVFXVV.XPƗUDMƯYD¶V translation of “suchness” (shixiang) with regard to its possible meanings LQUHODWHG6DQVNULWWH[WV6HFRQG,ZLOOGHDOZLWK.XPƗUDMƯYD¶VDQGKLV disciples’ exegeses of this term. Third, I will try to reveal Zhiyi’s particular ZD\RIH[SODLQLQJWKLV6XWUDWH[WZLWKWKHVSHFL¿FIRFXVRQ.XPƗUDMƯYD¶V terminology of translation. Based on this, I try to interpret Zhiyi’s sense and understanding of the crucial compound-terms “zhongdao-shixiang” and “zhongdao-foxing.” In his commentaries to the Vimalakirtinidesa- sutra, Zhiyi explains his understanding of the “middle way” (zhongdao), by relating it to the meanings of “suchness” (shixiang) and “Buddha-nature” (foxing), which does not occur in his works on the Lotus-sutra in such a way. Based on this observation, I try to specify Zhiyi’s hermeneutical approach to this particular Sutra text.

Keywords: suchness, Vimalakirtinirdesa Sutra, zhongdao-shixiang, zhongdao-foxing 142《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 143

پ၍စᡞޠ፤ȶϥ२ҝဏȷ ᐄٸԚҴޠșșӕፚϜ୾դఁۡࣃ

㛶⚃漵 ⊿Ṕ⣏⬠⒚⬠䲣㔁㌰

ᄢौȈ ġġġġġġġ㘢柿ẍˬḼ慵䌬佑˭妋慳ἃ䴻炻⼊ㆸˬ慳⎵ˣ彐橼ˣ㖶⬿ˣ婾䓐ˣ ⇌㔁˭䘬妋䴻橼ἳˤ忁⣿妋慳ἃ䴻䘬㕡㱽炻㗗⋿⊿㛅ἃ攨嫃䴻䘬䓊䈑ˤ 㘢柿䘬嫃䴻炻⎴㗪⍿⇘₺⬠␴䌬⬠䘬暁慵⼙枧炻⛐⼊⺷ᶲ冯₺⭞嫃䴻䚠㍍役炻⛐℟橼堐徘ᶲ㍉䲵䌬⬠䘬⎵娆㤪⾝␴堐忼㕡⺷炻ᶨ⇯ẍ彐橼㖶⬿䁢㛔炻Ḵ⇯┬㕤彐⎵㜸䎮ˤ㬋㗗忁䧖圵⎰ἃ㔁ˣ₺⬠冯䌬⬠䘬妋䴻橼ἳ炻Ὣἧ⌘⹎ἃ㔁⼿ẍ忚ℍᷕ⚳㔯⊾䘬ᷣ㳩ˤ䓙㕤⇌㔁⁭㗗Ḽ慵䌬佑䘬ᶨ䪈炻⚈㬌炻ᷕ⚳ἃ㔁⬿㳦ㆸ䩳䘬⿅゛ὅ㒂炻᷎ᶵ⁭⛐㕤㔁䚠 ⇌慳炻侴⛐㕤妋䴻橼ἳ䘬ㆸ䅇冯⏎ˤ

斄挝娆烉 ġġġġġġġḼ慵䌬佑ˣᶫ䔒ℙ妋ˣ⇌㔁ˣ妋䴻

㓞䧧烉2012į10į11ġġġ㍍⍿↲䘣烉2013į03į05 144 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 145

⣑⎘⬿塓娵䁢㗗ᷕ⚳ἃ㔁䘬䫔ᶨᾳ⬿㳦炻㘢柿炷538Į598炸∝忈⿏⛘ 慳˪⥁㱽咖剙䴻˫䘬䌬佑烊⚃慳炻㗗㊯⚈䶋慳ˣ䲬㔁慳ˣ㛔嶉慳ˣ奨⽫慳炻㥳⺢ᶨ⣿⚻圵䘬⿅゛橼䲣炻⟒䧙ˬ㔁奨䷥㊩˭ˤᶵ忶炻䥒⬿ˣᶱ婾⬿㚱㗪㗗㘢柿妋慳ἃ䴻䪈⎍䘬㕡㱽炻䶋㬌侴ㆸ⣑⎘⬿䘬ˬ㔯⎍˭ㆾˬ㔯䔷˭炻⤪ ḇ塓婒ㆸᷕ⚳䘬䫔ᶨᾳἃ㔁⬿㳦ˤ⬠埻䓴ẍ⼨ⷠẍˬ⇌㔁˭䁢ἃ㔁⬿㳦ㆸ ˪㱽厗㔯⎍˫ˣ˪䵕㐑伭娘䴻㔯䔷˫ˤ 䩳䘬ᷣ天ὅ㒂炻㛔㔯㒔⽆妋䴻橼⇞䘬奺⹎娖慳ˬḼ慵䌬佑˭䘬ℏ㵝ˣ䳸㥳栗䃞炻ˬ⚃慳˭㗗㘢柿㲐慳䴻㔯䘬㕡㱽炻㇨媪ˬ⚃シ㴰㔯˭ˤἃ䴻冒 ⍲℞シ佑炻⮯ˬ⇌㔁˭㓦⚆⋿⊿㛅䘬ἃ攨嫃䴻㳣≽ˤ 㜙㻊㛓⸜⣏夷㧉⁛ℍẍ⼴ᶵᷭ炻ᶱ⚳㗪㛇⶚㚱晐㔯ἄ慳㲐佑䘬⁛䴙ˤ⇘Ḯ 嫃䴻冯ᾖ䥒炻㗗ἃ攨㚨ᷣ天䘬ᾖ埴⮎嶸炻㘢柿䶋㬌䘤㖶㕘シ炻ῇ揺櫷㘢柿㲐䴻炻⼊ㆸ䚠⮵⚢⭂䘬橼ἳˤ⚈䶋慳炻㗗妋慳婒㱽䘬㨇䶋炻㖊⊭㊔䛦㗱䌬婯䘬堐徘㕡⺷炻∝忈Ḯ忁⣿䈡刚歖㖶ˣ⼙枧㶙怈䘬妋䴻橼ἳˤ忁⣿ˬ㔁䓇䘬㟡㨇炻ḇ⊭㊔婒㱽䘬㗪㨇ˤ⛐Ṿ䚳Ἦ炻媠ἃ厑啑䘬嫃䴻婒㱽炻冯䛦䓇㱽˭炻㖊䁢⣑⎘䘬䥒奨㱽攨㍸ὃᶵ䪕䘬⿅゛㸸㱱炻Ṏ嬻ẍ⣑⎘ἃ⬠䁢ẋ堐冒幓䘬㨇䶋⭮↯䚠斄炻⼤㬌䚠Ḻデㅱˤ䲬㔁慳炻ㆾἄˬὅ㔁慳˭炻㗗⽆㘢䘬⬿㳦ἃ㔁徸㻠忚ℍᷕ⚳㔯⊾䘬⿅゛ᷣ㳩ˤ 柿冒⶙䘬⇌㔁䎮婾↢䘤炻⮵䴻㔯 ↢䚠ㅱ䘬妋慳ˤ晾䃞Ṿ㈲㇨㚱䘬ἃ䴻↮ ㆸ⚃ᾳⰌ㫉炻ᶱ啷㔁ˣ忂㔁ˣ⇍㔁冯⚻㔁炻Ữ㗗炻⎴ᶨ悐ἃ䴻䘬䴻㔯㚱⎗ ൧ȃϥതᇅѳម 傥⮵ㅱᶵ⎴Ⰼ㫉䘬ἃ㱽⠫䓴炻⯽䣢ἃ旨ㅱ㨇姕㔁䘬䈡溆ˤ㛔嶉慳炻㗗⽆㛔攨炷㟡㛔炸ˣ嶉攨炷䎦尉炸ℑᾳⰌ朊妋慳䴻㔯ˤ㘢柿㎜⺽₏倯䘬奨溆炻ˬ朆㘢柿⮵ἃ䴻䘬妋嬨炻䴻忶䪈⬱㿴枪炷561Į632炸䘬㔜䎮炻⼊ㆸㆹᾹ䎦㛔䃉ẍ✪嶉炻朆嶉䃉ẍ栗㛔˭炻⻟婧天德忶㔯⫿䘬堐尉⍣㈲㎉䴻㔯䘬䛇⮎ ⛐傥⣈䚳⇘䘬ℑ䧖妋䴻㔯橼炻ˬ㔯⎍˭冯ˬ䌬佑˭ˤ㸗䓐⼌娵䁢炻㚱斄ἃ シ佑炻忂ⷠ⽆䎮ḳˣ䎮㔁ˣ㔁埴ˣ橼䓐ˣ㪲⮎ˣ⶚Ṳ䫱ℕᾳ㕡朊娖慳䴻㔯䴻䘬㲐䔷㗗ℕ㛅₏Ṣ椾天䘬叿ἄ栆✳ Ĳ炻侴䔞㗪䘬ἃ䴻㲐䔷⎗塓↮䁢ℑ䧖冯⮎䚠䘬㛔嶉斄Ὢ Ĵˤ⒚⬠⿅彐刚⼑⼰㽫䘬ˬ㛔嶉慳˭炻ᾖ埴侭劍ᶵ傥⼰ね㱩烉ᶨ㗗ˬ晐㔯慳佑˭炻⌛㇨媪䘬ˬ䪈⎍˭炻⤪㘢柿䘬˪㱽厗㔯⎍˫ˣ ⤥㈲㎉炻ὧ㚫⍵⍿℞⭛炻䋞⤪䩖Ṣˬ㖍⣄㔠Ṿ⮞炻冒䃉⋲拊↮˭ˤ⚈㬌炻 ˪慹⃱㖶䴻㔯⎍˫烊Ḵ㗗ˬ㖶䴻⣏佑˭炻慵溆㗗⇾㜸䴻㔯䘬䳸㥳冯ᷣ柴炻㘢柿ᷣ⻝炻⬠佺ἃ℠㚨慵天㗗ˬỮ奨⶙⽫˭ˤ奨⽫慳炻ὧ㗗⽆冒⶙䘬奨⽫ ᷣ天㗗ˬ䌬佑˭ㆾˬ䌬婾˭ˣˬ忲シ˭䫱婾叿炻⤪㘢柿䘬˪㱽厗䌬佑˫ˣ ⮎嶸↢䘤⍣⌘嫱䴻㔯ˤ ˪慹⃱㖶䴻䌬佑˫ˤ ˬ⚃慳˭ᷳᷕ炻⚈䶋慳ˣ䲬㔁慳炻慵⛐䔷忂䴻㔯䘬㔯⫿䚠烊㛔嶉慳ˣ ᶲ徘ℑ䧖妋䴻㔯橼炻⛐㘢柿恋塷⎬㚱冒⶙䘬橼ἳ炻⌛ˬḼ䪈˭ˣˬ⚃ 奨⽫慳炻⇯㗗娖慳䴻㔯ᷳᷕ䘬䛇⮎佑ˣ䨞䪇佑ˤ⛐䚳Ụ䷩䐋䘬妋䴻忶䦳ᷕ炻慳˭ˤ⋿⬳㗪㛇䘬⽿䡸⛐˪ἃ䣾䴙䲨˫塷㬠䲵婒炻㘢柿ˬ屓Ḽ䪈ẍ妋椾柴炻㘢柿ˬ䘤嶉栗㛔˭ˣˬ攳㪲栗⮎˭䘬䷥橼⿅嶗⋩↮㶭㘘ˤ忁ᾳ⿅嶗炻⛐ˬḼ ↮⚃慳ẍ㴰㔯⎍˭ˣˬẍḼ佑慳䴻柴炻⚃慳㴰㔯⎍˭ĳˤḼ䪈炻㗗㊯慳⎵ˣ 慵䌬佑˭塷⥳䳪⯭㕤㟠⽫⛘ỵ烉妋䴻䘬䚖䘬ᷫ⛐㕤ˬ彐橼˭ˣˬ㖶⬿˭炻彐橼ˣ㖶⬿ˣ婾䓐ˣ⇌㔁炻㗗㘢柿妋慳ἃ䴻柴䚖䘬㕡㱽炻啱㬌⽆䷥橼ᶲ妋㈲㎉ἃ℠䘬⿅゛⬿㖐ˤ䓙㕤ˬ⚃シ㴰㔯˭暨天䵲㈋⍇㔯炻⮵㕤妋慳侭侴妨炻婒ἃ䴻䘬⿅゛佑䎮炻⌛㇨媪ˬḼ慵䌬佑˭炻嬔⤪˪㱽厗䌬佑˫⌛ẍḼ䪈娖

3 㛔嶉ℕ佑炻娛夳˪㱽厗䌬佑˫⌟ᶫᶲ烉ˬ㛔侭䎮㛔炻⌛㗗⮎䚠炻ᶨ䨞䪇忻炻嶉侭昌 Ĳġġġ㸗䓐⼌⮯ℕ㛅㗪㛇䘬ἃ⬠叿ἄ㬠䲵䁢ℕ⣏栆烉㲐䔷ˣ婾叿ˣ嬗侭㑘普ˣ⎚⛘䶐叿ˣ ġġġġ媠㱽⮎䚠炻℞检䧖䧖䘮⎵䁢嶉烊⍰䎮ᷳ冯ḳ炻䘮⎵䁢㛔炻婒䎮婒ḳ䘮⎵㔁嶉ḇ烊⍰ ġġġġ䚖抬ˣ‥㚠ˤ䔞㗪₏Ṣ妋䴻䘬㑘徘普ᷕ㕤䫔ᶨ栆ˬ㲐䔷˭ˤ⍫夳˪㻊櫷ℑ㗱⋿⊿㛅 ġġġġ䎮ḳᷳ㔁䘮⎵䁢㛔炻䧇㔁ᾖ埴⎵䁢嶉炻⤪Ṣὅ嗽⇯㚱埴嶉炻⮳嶉⼿嗽ḇ烊⍰埴傥嫱 ġġġġἃ㔁⎚˫䫔⋩Ḽ䪈ˬ⋿⊿㛅慳㔁㑘徘˭炷⊿Ṕ烉ᷕ厗㚠⯨炻1983 ⸜炸炻枩 395Į ġġġġ橼炻橼䁢㛔炻ὅ橼崟䓐炻䓐䁢嶉烊⍰⮎⼿橼䓐⎵䁢㛔炻㪲㕥橼䓐⎵䁢嶉烊⍰Ṳ㖍㇨ ġġġġġ430ˤˢ ġġġġ栗侭䁢㛔炻⃰Ἦ⶚婒侭䁢嶉ˤ˭庱˪⣏㬋啷˫Ⅎ 33炻枩 ᷕˤ ĳġġġ⽿䡸烉˪ἃ䣾䴙䲨˫⌟ℕ炻庱˪⣏㬋啷˫Ⅎ 49炻枩 ᶲĮ枩186 ᶲˤˢ 146 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 147

䔊䪇㗗ᶨ䧖㜇䷃炻⚈㬌炻㘢柿⛐妋婒㚱ṃ䴻㔯㗪㇨媪ˬ⚃慳˭᷎ᶵ⬴㔜ˤ ḇ⯙㗗ἃ䴻䘬傰䴉ˣ㬠嵋炻慵⛐ᾖ埴⮎嶸ˤ⛐Ṿ䚳Ἦ炻˪㱽厗䴻˫ẍˬ攳憅⮵ᶵ⎴䘬ἃ䴻炻㘢柿㇨ἄ䘬ˬ㔯⎍˭ℏ⭡嬲⊾⼰⣏炻᷎ᶵ夳⼿⬴ℐὅ㒂㪲栗⮎˭ˣˬ䘤嶉栗㛔˭䁢⬿炻ẍἃ冒埴⚈㝄䁢⬿ˤ ˬ⚃シ㴰㔯˭炻侴℞ˬḼ慵䌬佑˭⛐妋慳ᶵ⎴䘬ἃ䴻㗪⣏⣂㍍役ˤḇ⯙㗗婾䓐ˣ⇌㔁炻㗗㘢柿妋䴻䘬䫔⚃ˣḼ䪈ˤ䓐㗗≃䓐炻ἃ䴻䘬⊅䓐炻⯽ 婒炻ˬḼ慵䌬佑˭㚜傥橼䎦㘢柿䘬妋䴻䈡刚ˤ劍ẍṾ⮵˪㱽厗䴻˫䘬娖慳䣢ˬ⤪Ἦᷳ⥁傥˭炷˪㱽厗䌬佑˫⌟ḅᶳ炸炻Ṿ娵䁢炻˪㱽厗䴻˫ẍˬ㕟䁢ἳ炻˪㱽厗䌬佑˫⁷㗗㘢柿㔜ᾳ˪㱽厗䴻˫䞼䨞䘬⸷妨ㆾ⮶嬨炻ᶵ㊀⼊䔹䓇ᾉ˭䁢䓐ˤ⇌慳㔁䚠炻㗗㭼庫ἃ旨㇨婒䘬⎬䧖䴻㔁炻䞼娛⍣⍾ˤ忁䧖⺷炻㰒㲳》倮炻˪㱽厗㔯⎍˫⇯㗗徸⫿徸⎍妋慳䴻㔯炻䚠⮵㊀嫡ˤ 㭼庫䘬䳸㝄炻⇯㗗䡢䩳˪㱽厗䴻˫军檀䃉ᶲ䘬⚻㔁⛘ỵˤ 䎦ẍ˪㱽厗䌬佑˫䁢ἳ炻䯉䔍婒㖶㘢柿䘬Ḽ慵䌬佑ˤ ˬḼ慵䌬佑˭崟⇘Ḯ㲐慳䴻㔯䘬⮶婾ἄ䓐炻㇨媪ˬ攳柴˭炻㘢柿ẍ㬌慳⎵炻㗗㘢柿妋䴻䘬䫔ᶨ䪈ˤ䊡佑䘬婒㱽㗗妋慳䴻柴炻˪㱽厗䌬佑˫ 㕡⺷妋嬨⎬悐ἃ䴻ˤ䎦⛐ᾅ䔁ᶳἮ䘬嫃䴻㔯⫿炻Ṿ⮵㭷悐ἃ䴻悥㚱Ḽ慵䌬 Ṏ䧙˪㱽厗䴻柴䌬佑˫烊⺋佑䘬婒㱽炻⎗ẍ忂婾䎮ḳˣ㔁埴ˣ⚈㝄䫱ἃ㱽佑䘬㤪㊔ˤ嬔⤪炻˪䵕㐑娘䴻˫㗗Ṿ㘂⸜㚨剙䱦≃䘬ᶨ悐ἃ℠炻ṎẍḼ䪈 ⎵䚠ˤ˪㱽厗䌬佑˫䘬⣏悐↮䭯ⷭ㗗妋慳ˬ⥁㱽咖剙䴻˭Ḽ⫿炻㘢柿㈡姽娖慳烉ẍᶵ⿅嬘Ṣ㱽䁢⎵炻ẍᶨ䛇⿏妋僓䁢橼炻ẍἃ⚳⚈㝄䁢⬿炻ẍ㪲⮎ ẍ⼨䘬˪㱽厗䴻˫妋嬨炻⛐↿冱Ḯ忻⟜⮢ㄏ奨ˣ㚫䧥㱽厗⮢ㄏ➢ˣ⊿⛘ⷓˣ 㜸ặ㓅⍿䁢䓐炻ẍⷞῷ栗⚻䁢㔁䚠ˤ⎵ˣ橼ˣ⬿ˣ䓐ˣ㔁炻忁⣿妋䴻橼ἳ ⃱⬭⮢㱽暚⚃⭞冲妋ẍ⼴炻慵溆楩㕍⃱⬭㱽暚䘬㱽厗䴻妋炻㍸↢冒⶙䘬奨忪ㆸ㘢柿䘤㎖冒⶙ἃ⬠⿅゛䘬慵天⼊⺷ˤᶵ⁭⤪㬌炻Ḽ慵䌬佑怬ㆸḮ㬌⼴溆ˤṾ䘬ˬ㬋妋⥁㱽咖剙˭炻⮎岒ᶲ㗗䔍婒ˣ⺋婒ˬ⥁佑˭ˤ㘢柿䔞⸜婒 ᷕ⚳ἃ㔁⼺妋嬨ἃ䴻䘬ⷠ䓐㧉⺷ˤ䚜⇘㘂㶭㮹⚳炻ἃ攨⣏⽟ὅ䃞⛐䓐Ḽ慵 ˬ㱽厗䌬佑˭炻ḅ㖔婯⥁炻㖑⶚ㆸḮᷕ⚳ἃ㔁⎚ᶲ䘬ᶨ㭝Ἓ娙ˤ⛐⺋婒㗪炻䌬佑ˤ⣏映⛘⋨䘬₏Ṣ炻彬Ṳ怬ⶴ㛃䘤㎂忁⣿⁛䴙䘬妋䴻橼ἳˤ 㘢柿⃰ὅ˪厗♜䴻˫ˬ⽫ἃ⍲䛦䓇炻㗗ᶱ䃉ⶖ⇍˭炻↮⇍妋慳䛦䓇㱽ˣἃ 㘢柿䌐∝䘬忁䧖妋䴻橼ἳ炻℞冒幓䘬⎰㱽⿏ㆾ⎰䎮⿏ỽ⛐烎˪㱽厗䌬㱽⍲⽫㱽ˤ䃞⼴ℵ⽆ˬ忂⇍˭ℑᾳⰌ㫉婒㖶ˬ⥁˭䘬⏓佑ˤ忂慳⥁佑炻㗗佑˫ˣ˪䵕㐑䴻䌬䔷˫䘬䭯椾⮵㬌 ↢Ḯ娛䳘婾嫱ˤ ㊯䚠⼭⥁冯䳽⼭⥁烊⇍慳⥁佑炻㗗˪㱽厗䌬佑˫䘬慵ᷕᷳ慵ˤ㘢柿㺼䬿Ḯ ˪㱽厗䴻˫ᶨ䘦Ḵ⋩慵⥁佑ᷳ⼴炻慵溆妋婒ˬ嶉攨⋩⥁˭冯ˬ㛔攨⋩⥁˭ˤ ະȃϥതޠᜍ݃ 嶉攨⋩⥁㗗㊯⠫⥁ˣ㘢⥁ˣ埴⥁ˣỵ⥁ˣᶱ㱽⥁ˣデㅱ⥁ˣ䤆忂⥁ˣ婒㱽 ⥁ˣ䛟Ⱄ⥁ˣ≇⽟⇑䙲⥁炻㛔攨⋩⥁㗗㊯㛔⚈⥁ˣ㛔㝄⥁ˣ㛔⚳⛇⥁ˣ㛔 ˪㱽厗䌬佑˫䘬ᷣ橼悐↮炻㗗ẍˬ⎵橼⬿䓐㔁˭Ḽ䪈妋䴻炻⌛㇨媪ˬḼ デㅱ⥁ˣ㛔䤆忂⥁ˣ㛔婒㱽⥁ˣ㛔䛟Ⱄ⥁ˣ㛔㴭㥫⥁ˣ㛔⢥␥⥁ˣ㛔⇑䙲䪈⎬婒˭ˤ侴⛐↮䪈妋婒ᷳ⇵炻㘢柿椾⃰婾嫱ˬḼ慵䌬佑˭忁䧖妋䴻橼ἳ ⥁ˤ忁悐↮ℏ⭡炻⌈Ḯ˪㱽厗䌬佑˫䘬䳽⣏悐↮䭯ⷭˤ娚㚠ℙ⋩⌟炻ˬ慳䘬⎰䎮⿏炻⌛㇨媪ˬᶫ䔒ℙ妋˭ˤṾ婒烉 ⎵˭ᶨ䪈㗗⽆⌟ᶨᶳ䘬ᷕ攻⇘⌟ℓᶲ䘬ᷕ攻炻冒⌟ℓᶲᷕ攻军䳸㜇炻⇯⊭ ㊔ˬ栗橼˭ˣˬ㖶⬿˭ˣˬ㖶䓐˭␴ˬ慳㔁䚠˭⚃⣏䪈ˤ ញԜϖകԖ೯ԖձǴ೯ࢂӕကǴձࢂ౦ကǶӵԜϖകၹှ౲࿶Ǵࡺ ౲࿶ϐ߃ǴࣣӼٯձΨǶقӕΨǹញӜӜ౦ǴΏԿղ௲௲౦Ǵࡺق!! 彐橼ˣ㖶⬿炻㗗㘢柿妋䴻䘬䫔Ḵˣᶱ䪈ˤˬ㬋栗䴻橼炻䚜彐䛇⿏˭炷˪ 㱽 ౦Ǵ܌ᆪΓ౦Ǵ΋ਔགᔈ౦ǴՕՐೀך厗䌬佑˫⌟ℓᶲ炸炻㗗゛婒㖶䴻㔯䘬ᷣ橼ˣ⮎岒ˤ⛐Ṿ䚳Ἦ炻˪㱽厗䴻˫ !!ϖ٣Ǵ߾ӕကΨǶӵࢂ၍౦Ǵ 㗗ẍ媠㱽⮎䚠䁢橼ˤ⬿㗗⬿农炻塓娵䁢㗗ˬᾖ埴ᷳ┱堧炻栗橼ᷳ天已炻⤪ !!ऩυΓ᠋౲౦Ǵ߾ձကΨǶΞǴ೯ޣӅကǴձޣӚကǶӵԜ೯ձǴ ӵճ໌Ǵ໪ቶౣΒߐٯ㦹㞙㊩⯳ˣ䳸䵚䵙䵕炻㍸䵕⇯䚖≽炻㠩⬱⇯㠟⬀˭炷˪㱽厗䌬佑˫⌟ḅᶳ炸炻 !!஑ӧ΋೽Ƕ೯߾ΎพӅှǴձ߾ϖख़ӚᇥǶ 148 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 149

΋΢ȑ 婒㔁⣹⎰ᶵ⎴䘬㟡⿏冯㗪㨇炻˪㱽厗䴻˫ᷫⰔ愵愸ᷳ␛䘬⚻㔁ˤ忁悐↮ℏڔΨǶȐȠݤ๮Ҏကȡ!! ⭡炻⛐˪㱽厗䌬佑˫塷䭯᷎ⷭᶵ⣏炻㗗䛇㬋シ佑ᶲ䘬ℐ㚠⮶婾ˤ ˪㱽厗䌬佑˫攳䭯㇨婒䘬忁㭝㔯⫿炻椾⃰堐㖶ˬḼ䪈˭㗗㘢柿妋䴻䘬䫔Ḵˬ⺽嫱˭炻㗗㎜⺽˪㱽厗˫䴻㔯炻嫱㖶㘢柿冒⶙⮵˪㱽厗䴻˫ᷳ 㘖念㱽⇯炻㗗ᶨ䧖橼ἳ烊℞㫉炻㘢柿⛐嫃妋㝸悐䈡⭂䘬ἃ䴻㗪炻天⮵Ḽ䪈 ˬ⎵橼⬿䓐㔁˭䘬㤪㊔ˤ嬔⤪炻Ṿ婒烉ˬ㔯ḹ烉ˮṲἃ㓦⃱㖶炻≑䘤⮎䚠䘬ℏ⭡ ↢㔜橼䘬妋慳炻䚠䔞㕤㗗ℐ㚠䘬⮶嬨ㆾ⮶婾ˤ忁塷㇨嫃䘬ˬᶫ䔒佑ˤ˯⍰ḹ烉ˮ媠㱽⮎䚠佑炻⶚䁢㰅䫱婒ˤ˯⍰ḹ烉ˮ䃉慷䛦㇨⮲炻䁢婒 ℙ妋˭炻⊭㊔烉㧁䪈ˣ⺽嫱ˣ䓇崟ˣ攳⎰ˣ㕁䯉ˣ奨⽫ˣ㚫䔘ˤ℞ᷕ炻ˬ㧁 ⮎䚠⌘ˤ˯㬌ṎṲ⎌⎴ẍ⮎䚠䁢橼ḇˤ㔯ḹ烉ˮἃ䔞暐㱽暐炻⃭嵛㯪忻侭ˤ˯ 䪈˭㗗⮵⼴朊㬋㔯悐↮䘬㈤天ṳ䳡炻⟒䧙㗗˪㱽厗䌬佑˫ˬ⮶婾ᷳ⮶婾˭烊 ⌛㗗㚫ᶱ㬠ᶨᷳ㱽暐炻Ẍ㯪ἃ忻⚈侭⃭嵛炻ᷫ军ᶨ↯䘮㚫Ẍ⃭嵛ˤ劍攳役⼴ℕ䔒㗗⮵ˬḼ䪈˭忁䧖妋䴻橼ἳ䘬⎰䎮⿏婾嫱ˤ暨天婒㖶䘬㗗炻忁䧖⮶ 栗怈ᷳ㱽暐炻Ẍ㯪ἃ忻㝄侭⃭嵛ˤ㔯ḹ烉ˮ媠㯪ᶱḀṢ炻劍㚱䔹ὖ侭炻ἃ 婾᷎朆⋫䭯ᶨ⼳炻㘢柿⛐˪䵕㐑䴻䌬䔷˫塷炻ˬᶫ䔒˭塓䯉䔍䁢ˬℕシ˭烉䔞䁢昌㕟炻Ẍ䚉䃉㚱检ˤ˯⍰ḹ烉ˮ媠ἃ㱽ᷭ⼴炻天䔞婒䛇⮎ˤ˯⌛㗗㕟㧁Ḽ佑⎵ˣ彐㫉䫔ˣ⺽嫱ˣ㖶䷥⇍ˣ䲬奨⽫ˣ⮵⚃〱㨨ˤℑ䚠㭼庫炻˪䌬 ᶱḀḼḀᶫ㕡ὧḅ㱽䓴䫱䔹炻䘮Ẍ䓇ᾉˤ㬌嫱䴻䓐ḇˤ˭炷˪㱽厗䌬佑˫ 䔷˫䔍⍣Ḯˬ㕁䯉˭炻ḇ⯙㗗䚩⍣䫼䔹ˣ㈱㑯忁ᾳ䑘䭨 ĵˤ侴⛐㚱䘬嫃䴻 ⌟ᶨᶲ炸忁㭝⺽㔯⌛㗗嫱㖶˪㱽厗˫ᷳ橼㗗媠㱽⮎䚠炻˪㱽厗˫ᷳ⬿㗗㚫忶䦳ᷕ炻ˬℙ妋˭炷⮶婾炸忁ᾳ䑘䭨䚠䔞䯉䔍炻役᷶䚩䔍炻⁷˪慹⃱㖶䴻 ᶱ㬠ᶨ炻˪㱽厗˫ᷳ䓐㗗㕟䔹䓇ᾉˤ⛐˪䵕㐑䴻䌬䔷˫炻㘢柿⇯㗗⺽䓐˪䵕䌬佑˫㚱⮵Ḽ䪈䘬ˬ䷥慳˭炻⁭⁭⮍⮍㔠埴ˤ⚈㬌炻˪㱽厗䌬佑˫䘬ᶫ䔒㐑娘䴻˫婒㖶娚䴻䘬ˬḼ慵䌬佑˭ˤ ℙ妋炻㗗⮵ˬḼ䪈˭忁䧖妋䴻橼ἳ㇨ἄ䘬㚨⃭↮䘬妋慳冯婾嫱ˤ 䫔ᶱˬ䓇崟˭炻㗗妋慳ˬ⎵橼⬿䓐㔁˭㫉䫔䚠䓇䘬斄Ὢ炻婾嫱Ḽ䪈㌺䫔ᶨˬ㧁䪈˭炻㗗㧁䩳Ḽ䪈ㆾḼ佑炻ḇ⯙㗗妋慳ˬ⎵ˣ橼ˣ⬿ˣ䓐ˣ ↿枮⸷䘬⎰䎮⿏ˤ㘢柿婒烉ˬ⎵⎵㕤㱽炻㱽⌛㗗橼炻⮳⎵嬀橼烊橼朆⬿ᶵ 㔁˭䘬⏓佑ˤˬ㧁⎵˭㗗婒炻䁢Ḯ㔁⊾䛦䓇炻㕥姕ˬ⥁㱽咖厗˭忁ᾳ䴻⎵炻㚫炻㚫橼冒埴⶚⚻烊⽆橼崟䓐炻⮶⇑⏓嬀烊⇑䙲㖊⣂炻枰↮⇍㔁䚠ḇˤ˭ ẍ咖剙䁢╣炻婒㖶˪㱽厗䴻˫Ⱄ㕤⥁㱽炻ˬ⮰㗗㬋䚜䃉ᶲᷳ忻˭ˤˬ㧁橼˭ 炷˪㱽厗䌬佑˫⌟ᶨᶲ炸Ṿ怬婒炻ˬㆾ⇅⽆┬䞍嬀㇨倆⎵炻ㆾ⽆䴻⌟ᷕ倆㗗婒炻⮎䚠ᷫ㗗˪㱽厗䴻˫䘬㬋橼炻㿴枪⛐㔜䎮˪㱽厗䌬佑˫㗪婒炻⮎䚠 ⎵炻㓭⎵⛐⇅炻ẍ倆⎵㓭ˤ㫉嬀㱽橼炻橼栗㫉埴炻埴⌛㗗⬿ˤ⬿ㆸ⇯㚱≃炻 ᷳ㱽ˬ㨓䟜↉⣓ᷳ⚃➟ Ķ炻寶䟜ᶱ俾ᷳ嫱⼿˭炻䶋㬌⮎䚠侴䞍ˬ冒埴⊾Ṿ˭ ≃⌛㗗䓐ˤ䓐傥䙲䈑炻䙲䈑㓭㔁Ṿˤ˭炷˪慹⃱㖶䴻䌬佑˫⌟ᶲ炸冯ˬ冒埴˭ᶵᶨᶵ䔘炻ˬᶨ刚ᶨ楁䃉朆ᷕ忻˭ˤˬ㧁⬿˭㗗婒炻˪㱽厗䴻˫ Ḽ慵䌬佑䘬㌺↿枮⸷炻⮎岒ᶲ㗗䵲㈋ˬ冒埴ȹ⊾Ṿ˭䘬ᷣ柴ˤ㘢柿婒炻 ẍˬἃ冒埴⚈㝄˭䁢⬿炻ˬ⚈䩖ᷭ怈ᷳ⮎ᾖ炻㝄䩖ᷭ怈ᷳ⮎嫱˭炻ˬ⇅ᾖ ˬ倆⎵㗗冒埴ᷳ⥳炻㕥㔁㗗⊾Ṿᷳ⇅ˤ˭慳⎵ˣ彐橼炻㗗天䅇〱㔁䎮炻⟒ 㬌⮎䚠ᷳ埴⎵䁢ἃ⚈炻忻⟜㇨⼿⎵䁢ἃ㝄˭炻侴℞Ṿ媠䴻㇨嫃䘬ἃ⼨㖼⚈ 䧙㗗ˬ夳忻˭烊㖶⬿ˣ婾䓐炻㗗天⺽⮶ᾖ埴炻᷎朆⁭㗗䞍夳䘬柀ぇ炻˪㱽㝄炻悥塓夾ἄ㕡ὧˤˬ㧁䓐˭㗗婒炻˪㱽厗䴻˫䘬≇䓐⛐㕤斉䘤ἃᷳ⠫䓴炻厗䴻˫㗗嫃ˬ㚫ᶱ㬠ᶨ˭䘬ㆸἃᷳ嶗炻㇨媪ˬἃ冒埴⚈㝄˭炻˪䵕㐑娘䴻˫ Ẍ䛦䓇ˬ崟㱽䓴ᾉ炻⡆⚻⥁忻炻㕟㟡㛔べ˭ˤˬ㧁㔁䚠˭㗗婒炻ἃ旨Ḽ㗪㗗嫃ˬᶵ⿅嬘ἃ⚳⚈㝄˭炻᷎嬻䛦䓇昌䔹㕟べ炻⟒䧙㗗ˬᾖ忻˭ˤẍᶲ⚃ 䪈炻㗗ẍˬ冒埴˭䁢ᷣ柴炻㚨⼴㬠䳸⇘ˬ⇌㔁˭炻ᷫ㗗⊾Ṿ䘬⮎嶸炻㗗ず ĵˢġ ⤪劍忂嬨˪䵕㐑䴻䌬䔷˫䘬ℕシ忂慳炻ˬ㕁䯉˭悐↮⶚塓圵⊾⇘ˬ㖶䷥⇍ˣ䲬奨⽫ˣ 㘢暁忳䘬䳸㝄ˤ ġġġġ⮵⚃〱㨨˭䫱⮷䭨塷ˤ Ķġġġ↉⣓⚃➟烉㔠婾ᷣ⻝ᶨ↯㱽䁢ᶨ炻⊅婾ᷣ⻝ᶨ↯㱽䁢䔘炻⯤䈵⫸ᷣ⻝ᶨ↯㱽ṎᶨṎ 䫔⚃ˬ攳⎰˭炻㗗婒Ḽ䪈ᷳ攻㚱⎴㚱䔘炻⼤㬌⎗ẍ䚠Ḻ䳬⎰ˤḼ䪈⛐ 䔘炻劍㍸⫸ᷣ⻝ᶨ↯㱽朆ᶨ朆䔘ˤ 塓䓐Ἦ妋慳⎴ᶨ悐ἃ䴻㗪炻⮎岒怬晙⏓叿⣂䧖ᶵ⎴䘬䵕⹎炻⼤㬌⎬㚱“ 150 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 151

慵ˤ˪㱽厗䌬佑˫ẍˬ䎮ḳˣ㔁埴ˣ⚈㝄ˣ冒埴⊾Ṿˣ婒満˭䫱Ḽ䧖䵕⹎炻㓭⎵⽫䁢⥁ˤ⥁⽫⎗年炻䧙ᷳ䁢㱽ˤ⽫㱽朆⚈朆㝄炻傥⤪䎮奨炻⌛彎⚈㝄炻婒㖶Ḽ䪈䘬攳⎰ˤ㘢柿婒烉ˬ慳⎵忂婾ḳ䎮炻栗橼⮰婾䎮炻⬿䓐Ữ婾ḳ炻㗗⎵咖剙ˤ䓙ᶨ⽫ㆸ奨炻Ṏ廱㔁检⽫炻⎵ᷳ䁢䴻ˤ˭℞㫉㗗ῇˬ奨⽫˭⍣ 㔁䚠↮⇍ḳ䎮烊慳⎵忂婒㔁埴炻栗橼朆㔁朆埴炻⬿䓐Ữ埴炻㔁䚠Ữ㔁烊慳橼㚫˪㱽厗䴻˫䘬ˬ橼⬿䓐㔁˭ˤṾ婒炻ˬ⽫㛔䃉⎵炻Ṏ䃉䃉⎵烊⽫⎵ᶵ ⎵忂婒⚈㝄炻栗橼朆⚈朆㝄炻⬿冒⚈㝄炻䓐㔁Ṿ⚈㝄炻㔁䚠↮⇍ᶲ㱽俛烊䓇炻Ṏ墯ᶵ㹭炻⽫⌛⮎䚠ˤ⇅奨䁢⚈炻奨ㆸ䁢㝄ˤẍ奨⽫㓭炻ら奢ᶵ崟烊慳⎵忂婾冒埴⊾Ṿ炻橼朆冒朆Ṿ炻⬿㗗冒埴炻䓐㗗⊾Ṿ炻㔁䚠↮⇍冒Ṿ烊⽫㔠⠝⊆炻劍⎴劍䔘炻䘮塓⊾侴廱ˤ㗗䁢奨⽫˭炷˪㱽厗䌬佑˫⌟ᶨᶲ炸慳⎵忂婾婒満炻橼朆婒朆満炻⬿満䓐婒炻㔁䚠↮⇍ˤ˭ḇ⯙㗗婒炻妶婾ˬ䎮 ⚈㬌炻ˬ奨⽫˭⮎嶸ˣἃ攨䘬⬿㔁橼槿⎗ẍ⌘嫱Ḽ䪈妋䴻䘬⎰䎮⿏ˤ ḳ˭斄Ὢ炻Ḽ䪈⎬㚱“慵烊妶婾ˬ㔁埴˭ˣˬ⚈㝄˭ˣˬ冒埴⊾Ṿ˭ˣˬ婒䫔ᶫˬ㚫䔘˭炻⯙㗗⮵㭼Ḽ慵䌬佑冯⚃〱㨨佑䘬⎴䔘ˣ⃒≋ˤ⚃〱㨨満˭炷妨婒 İ ᶵ⎗妨婒炸斄Ὢ炻Ḽ䪈Ṏ⎬㚱ᶵ⎴䘬“慵ˤ 佑℠↢㕤˪⣏㘢⹎婾˫⌟ᶨ炻塓娵䁢ˬ䷥㓅ᶨ↯⋩Ḵ悐䴻炻ℓ叔⚃⋫㱽 ˪慹⃱㖶䴻䌬佑˫㍸⇘䘬ˬ䯉⇍˭炻⌛㗗㬌嗽㇨嫃䘬ˬ攳⎰˭炻㴱 ⍲ˬ ䷥ 啷˭ĸ炻⽆婒㱽≽㨇ˣ㱽㚫㗪㨇ˣ䛦䓇㟡㨇䫱㕡朊⇌慳ἃ℠炻慵溆㎕䣢ἃ ⇍ˣ䎮ḳˣ⚈㝄ˣ㔁埴ˣ冒⇑⇑Ṿˣ婒満˭䫱ℕᾳ䵕⹎ˤ⛐㘢柿冒㑘䘬˪䵕旨婒㱽䘬ヰず⽫ˤ⚈㬌炻⚃〱㨨佑㗗㸸冒⌘⹎ἃ℠䘬㔁䚠⇌慳ˣ妋䴻橼ἳ炻㐑䴻䌬䔷˫塷炻忁ṃ䵕⹎塓䯉⊾䁢ˬ䷥⇍˭ˤṾ婒炻ˬ⯙⇵Ḽ㡅炻㜇䁢ᶱ 㘢柿⮵㬌⋩↮㍐ⲯ炻⛐冒⶙䘬妋䴻忶䦳ᷕ炻ᶨ㕡朊㈲⬫ἄ䁢ˬ⚃慳˭ᷳ⚈ シˤ⇅Ữ㧁Ṣ㱽炻㬌⌛㗗䷥烊㫉攳橼⬿䓐炻㬌⌛㗗⇍烊⼴㖶㔁䚠炻佑ℤ䷥ 䶋慳炻⎎ᶨ㕡朊䓐⬫斉䘤ˬḼ慵䌬佑˭炻婾嫱Ḽ䪈妋䴻ˤ⛐˪䵕㐑䴻䌬䔷˫ ⇍ˤ˭℞⮎炻˪㱽厗䌬佑˫怬㚱㚜⣂䘬䵕⹎嫃妋Ḽ䪈ᷳ攻䘬攳⎰ ķˤ⤪㬌塷炻Ṿ婒烉ˬᶨ⮵䴻⎵侭炻⎵⌛䵕㐑伭娘炻䵕㐑伭娘⌛㗗ᶾ䓴〱㨨ḇ烊Ḵ ᷳ⣂䘬䵕⹎炻㖊婒㖶Ḯ㘢柿ẍḼ䪈妋䴻䘬⬴⁁⿏炻ḇ⍵㗈ḮṾ㇨䚳慵䘬娵 ⮵橼侭炻橼⌛㗗䛇⿏妋僓炻䛇⿏妋僓⌛㗗䫔ᶨ佑〱㨨ḇ烊ᶱ⮵⬿侭炻⬿㗗嬀䭬䔯炻⁷ˬ䎮ḳ˭ˣˬ⚈㝄˭ˣˬ㔁埴˭䫱炻㗗⣑⎘ἃ⬠㚨ⷠ夳䘬⎵䚠ˤ ἃ⚳⚈㝄炻⊠ᾖ䧖䧖㶐⛇ᷳ埴炻⌛䁢Ṣ〱㨨ḇ烊⚃⮵䓐侭炻⻰姞㜸ặ炻㬌䫔Ḽˬ㕁䯉˭炻⇯㗗⚆䫼䔞㗪㍸↢䘬ᶨṃ䔹⓷ˤ忁ṃ⓷柴炻ẋ堐䔞㗪 ⌛⮵㱣〱㨨ḇ烊Ḽ䷥⮵㔁䚠侭炻ẍ⚃〱㨨崟媠䴻㔁炻冯㬌䴻㔁炻㚱⎴㚱䔘炻嫃䴻㗪倥䛦堐䎦↢䘬䔹べ炻ᷣ天⚵丆ˬ冒埴⊾Ṿ⚈㝄˭侴䘤⓷炻Ⱄ㕤ᾖ埴 ⌛㗗⇌㔁䚠炻䞍⎴䔘ḇˤ˭炷⌟ᶨ炸 Ⰼ朊䘬⚘べˤ⛐嫃䴻䘬忶䦳ᷕ炻婾彐㗗䚠䔞慵天䘬䑘䭨ˤˬ㕁䯉˭〘傥⍵ ˪㱽厗䌬佑˫⮵㬌怬婒炻ˬᶾ䓴〱㨨⮵慳⎵炻⎵娚ᶨ悐炻ᶾ䓴Ṏⅈ㕤㗈䔞㗪䘬⓷䫼ね㘗炻⎒㗗⛐ˬ攳柴˭䘬䑘䭨炻ㆾ姙婾彐䚠⮵庫⮹炻˪䵕㐑 ᶱ烊䫔ᶨ佑⮵橼㚨↮㖶烊䁢Ṣ⮵⬿炻⬿婾⚈㝄ˣ䁢Ṣ䓇┬佑⎴烊⮵㱣⮵䓐炻䴻䌬䔷˫䚩䔍Ḯ忁悐↮婒㖶ˤ 䓐䟜䔹㺗炻冯㱣䕭ḳ滲烊↮⇍〱㨨⮵㔁䚠ˤ˭炷⌟ᶨᶳ炸忁⯙㗗ẍ⚃〱㨨䫔ℕˬ奨⽫˭炻㗗㘢柿妋䴻䘬句儛溆ˤ⽫䁢ỽ䈑烎˪㱽厗䌬佑˫徸㡅佑妋慳Ḽ慵䌬佑䘬⎰䎮⿏ˤᶵ⁭⤪㬌炻Ṿ怬娵䁢Ḽ慵䌬佑⃒㕤⚃〱㨨佑炻妋慳ˬ奨⽫˭℟⁁ˬ慳⎵ˣ彐橼ˣ㖶⬿ˣ婾䓐ˣ⇌㔁˭䘬Ḽ䪈䳸㥳ˤ椾⃰ ˬḼ慵䌬佑シℤ⇑憵炻⚃〱㨨㱽⮰䁢憵侭ˤ˭炷⌟ᶨᶳ炸妨⢾ᷳシ炻Ḽ慵 ẍˬ⽫˭妋慳䴻柴ˬ⥁㱽咖剙䴻˭炻Ṿ婒炻ˬ⽫⤪⸣䃘炻Ữ㚱⎵⫿炻⎵ᷳ 䌬佑怑䓐㕤㇨㚱䘬倥䛦ㆾ嬨侭炻⚃〱㨨佑䘬怑䓐䭬⚵⇯㚱旸⇞炻⮰䁢憵㟡䁢⽫ˤ怑妨℞㚱炻ᶵ夳刚岒烊怑妨℞䃉炻墯崟ㄖ゛ˤᶵ⎗ẍ㚱䃉⿅⹎㓭炻憵☐ˤ ᶫ䔒ℙ妋炻⛐㔜悐˪㱽厗䌬佑˫塷㇨⌈䭯ⷭ䚠䔞㚱旸炻⁭⇘⌟ᶨᶳ䘬 ķġġ˪㱽厗䌬佑˫⌟ᶨᶲ嫃⇘Ḽ䪈䘬ᶱ䧖攳⎰炻ˬḼ䧖ˣ⋩䧖ˣ嬔╣˭炻㛔㔯㬌嗽⁭⺽ ġġġġġ䓐Ḽ䧖攳⎰䘬婒㱽ˤ㇨媪⋩䧖攳⎰炻㗗ẍ㘢柿㍸↢䘬⋩䧖ᶱ㱽炷ᶱ年ˣᶱ忻ˣᶱ嬀ˣ ġġġġġᶱἃ⿏ˣᶱ凔劍ˣᶱ厑㍸ˣᶱ⣏Ḁˣᶱ幓ˣᶱ㴭㥫ˣᶱ⮞ˣᶱ⽟炸䁢ὅ㒂ˤ嬔╣攳 ĸˢ˪⣏㘢⹎婾˫⌟ᶨ烉ˬ⚃〱㨨ᷕ炻ᶨ↯⋩Ḵ悐䴻炻ℓ叔⚃⋫㱽啷炻䘮㗗⮎炻䃉䚠忽側ˤ ġġġġġ⎰炻⇯㗗ẍṢ幓ˣ嬀␥㘾䁢╣ˤ ġġġġἃ㱽ᷕ炻㚱ẍᶾ䓴〱㨨㓭⮎炻㚱ẍ⎬⎬䁢Ṣ〱㨨㓭⮎炻㚱ẍ⮵㱣〱㨨㓭⮎炻㚱ẍ䫔 ġġġġġᶨ佑〱㨨㓭⮎ˤ˭庱˪⣏㬋啷˫Ⅎ 25炻枩 59 ᷕˤ 152 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 153

ᷕ攻悐↮ˤỮ忁悐↮ℏ⭡⼰斄挝炻嫱ㆸḮḼ慵䌬佑䘬⎰䎮⿏烉ˬ㧁䪈˭㗗 Ữ⛐℟橼㱽ᶲ㚱㇨∝㕘炻㚱℞ὅ㒂ἃ℠侴Ἦ䘬⮰攨⇞⹎ˤ嬔⤪炻ἃ⭞䘬㤪天䘬妋慳炻Ḽ慵䌬佑䘬⣏䵙烊ˬ⺽嫱˭㗗Ḽ䪈䘬ἃ℠ὅ㒂烊ˬ䓇崟˭㗗悥嫃炻ᶨ天㚧ᷣ嫃Ṣ婎䴻炻Ḵ⇯ὅ㒂ἃ䴻䘬⓷䫼⼊⺷炻天㚧倥䛦䘤⓷┇婳ˤ Ḽ䪈䘬ℏ⛐䳸㥳炻ẍˬ冒埴ȹ⊾Ṿ˭䁢ᷣ庠炻㸃䃞⼴Ἦ⮯ᷳ㬠䲵䁢ˬ⭬埴㬌⢾炻ἃ⭞嫃䴻炻⼨⼨↮㭝嫃妋炻军㜙㗱忻⬱炷312Į385 ㆾ 314Į 䲬㔁˭炷˪㱽厗㔯⎍姀˫炸烊ˬ攳⎰˭㗗婒㖶Ḽ䪈妋䴻䘬⬴⁁⿏炻啱ẍ堐 385炸忪㚱ˬ䥹⇌˭ᷳ冰崟ˤ⣂㔠⬠侭ẍ䁢炻ἃ⭞䘬䥹⇌⼙枧⇘⋿⊿㛅₺ 㖶㘢柿ἃ⬠⿅゛䘬慵天䭬䔯烊ˬ奨⽫˭㗗婒Ḽ䪈妋䴻䘬䥒ᾖ➢䢶烊ˬ㚫䔘˭ ⭞䴻⬠䘬佑䔷ᷳ⬠ˤ䃞侴炻忻⬱⤪ỽ椾∝ἃ⭞䘬䥹⇌ᷳ⬠烎⬠侭Ᾱㆾ⛐⌘ ⇯㗗㚫忂ᷕ⌘ᶵ⎴䘬妋䴻橼ἳ炻᷎ẍḼ慵䌬佑䁢Ἓˤ ⹎ἃ℠㊾㍀ὅ㒂炻ㆾ⛐ℑ㻊䴻⬠䘬䪈⎍ᷳ⬠⮳両䚠忂ᷳ嗽炻侫⮇忻⬱䥹⇌ 䴻忶ᶲ徘䳘农䘬婾嫱炻ˬḼ䪈˭忪ㆸ㘢柿忂䓐䘬妋䴻橼ἳ炻✪䭬⋫⎌ˤ 冯䴻⬠䪈⎍䘬㶝㸸斄Ὢˤㆾ姙㗗⚈䁢⸜ẋᷭ怈炻䚠Ḻ⼙枧䘬婒㱽⌈Ḯᷣ ↢䎦忁⣿妋䴻橼ἳ炻㗗ᷕ⚳ἃ㔁⎚ᶲ䘬⣏ḳ炻㖊㗗ἃ㔁冯ᷕ⚳㔯⊾䡘㑆䘬㳩炻ˬ䪈⎍椾⃰⛐妋䴻橼⇞ᶲ┇䘤Ḯ䥹⇌炻侴ㆸ䅇䘬䥹⇌⇯⍵忶Ἦ⛐佑妋䓊䈑炻ḇ㗗ᷕ⚳ἃ㔁⬿㳦冰崟䘬慵天ὅ㒂ˤ ␴埻婆ℑ㕡朊⼙枧Ḯℕ㛅昳Ⓒ䘬䴻⬠佑䔷炻⬫Ᾱᷳ攻⬀⛐叿䧵㤝䘬Ḻ≽斄 Ὢˤ˭ĺ ୥ȃᗀစᇅҝᏱ ⋿⊿㛅↢䎦䴻⬠佑䔷炻忁㗗₺⭞䴻⬠⎚ᶲ䘬⣏ḳˤ䈇㼌⬓˨婾₺慳ℑ ⭞ᷳ嫃䴻冯佑䔷˩炻娛䳘婒㖶ˬ佌䴻佑䔷ầ冒慳㮷˭ˤ⮵㬌炻㚱䘬⬠侭堐 ˬ⎵橼⬿䓐㔁˭䘬Ḽ䪈䳸㥳炻㗗⮵䔞㗪₏Ṣ嫃䴻䘬䎮婾䷥䳸炻㖊㗗⮵ 䣢䔘嬘炻⻟婧䴻⬠佑䔷冯㻊ẋ䴻㲐䘬㬟⎚㶝㸸炻⽆侴ᷣ⻝ἃ攨妋䴻ầ㓰₺ ⌘⹎ἃ㔁妋䴻⁛䴙䘬两㈧炻媠⤪㸸冒˪⣏㘢⹎婾˫䘬ˬ⚃〱㨨佑˭炻ḇ㚱 ⭞䴻⬠ˤ昛⭭〒婒烉ˬ⋿⊿㛅⼴㛇⍲昳Ⓒᷳ₏⼺Ṏ㻠㝻₺䓇ᷳ佺炻娖慳ℏ ᷕ⚳㛔⛇㲐慳⁛䴙䘬䕽嶉炻ᷣ天㗗₺⭞䴻⬠␴櫷㗱䌬⬠䘬⿅゛㴠㼌ˤ ℠炻多䓐₺⭞㬋佑佑䔷ᷳ橼塩炻冯⣑䪢姩妋ἃ䴻ᷳ㕡㱽㬲䔘ˤ⤪䥒⬠⍲䥒 ⬿㚨㚱斄ᷳᶱ婾⬿⣏ⷓ⎱啷ˣ⣑⎘⬿⣏ⷓ㘢柿䫱ᷳ叿徘炻冯屰℔⼍ˣ⫼䧶 Κȃդߟᗀစ 忼媠₺ᷳ㚠炻℞橼ἳ怑䚠⅍㚫ˤ˭Ĳı ₺ἃℑ⭞⛐嫃䴻₨⺷⍲㑘⮓佑䔷䫱㕡 ἃ攨䘬嫃䴻炻忂ⷠ㚫㚱ᶨ⭂䘬₨⺷ˤ㬟⎚ᶲ₺⭞ḇ㚱嫃䴻炻ἃ㔁⁛ℍ 朊炻⬀⛐墯暄䘬䚠Ḻ⼙枧ˤ劍⯙㘢柿䘬妋䴻侴妨炻昛⭭〒䘬婒㱽⻟⊾Ḯ㘢 ẍ⼴炻⼤㬌⬀⛐䚠Ḻ⼙枧炻㖊⇢㽨₺⭞䴻⬠䘬廱✳炻ḇὫㆸἃ攨嫃䴻橼ἳ 柿妋䴻冯₺⭞䴻⬠ᷳ攻䘬倗专炻Ữ属㎵Ḯ㘢柿妋䴻䘬䌐䈡⿏冯∝忈⿏ˤ 䘬䘤⯽ˤ 㘢柿ˣ㿴枪ⷓ⻇ᾮṢ䘬妋䴻㑘徘炻ᶨ䁢ˬ䌬佑˭炷佑䔷炸炻ᶨ䁢ˬ㔯㸗䓐⼌㚦ẍˬ悥嫃˭䁢ἳ炻妶婾Ḯ忁䧖㔯⊾ᶲ䘬墯暄斄Ὢˤˬ㻊ẋ₺ ⎍˭炷㔯䔷ˣ䴻䔷炸ˤ怬⍇⇘䔞⇅嫃䴻䘬䎦⟜炻⇵侭㗗㇨媪䘬ˬ攳柴˭炷妋 ⭞嫃䴻䩳悥嫃炷˪⼴㻊㚠Ƹὗ曠⁛˫冯˪㣲暯⁛˫炸炻㗱㗪ἃ⭞嫃䴻炻Ṏ 柴炸炻⼴侭ㇵ㗗䛇㬋シ佑ᶲ䘬嫃䴻ˤ䈇㼌⬓婒炻䔞㗪₺ἃℑ⭞䘬佑䔷悥㚱倆㚱悥嫃炷˪ᶾ婒Ƹ㔯⬠䭯˫姙娊䁢㓗忻㜿悥嫃炸炻Ụ䲣慯㻊Ṣ䴻ⷓ嫃䴻 ℑᾳ䈡溆炻↮䪈㭝ˣ㚱⓷䫼ˤỮ㗗炻㘢柿䘬妋䴻橼ἳ㚱℞䌐䈡䘬ℏ㵝炻⌛ ㆸ㱽ˤỮ㬌⇞冒Ṏ㚱慳℠ᷳ㟡㒂炻㛒⽭㗗⚈多₺⭞㱽⹎ˤ˭Ĺ 㸗⃰䓇䁢㬌 ˬḼ䪈⚃慳˭炻⯌℞㗗Ḽ慵䌬佑䘬妋䴻橼ἳˤ忁⣿妋䴻橼ἳ䘬⼊ㆸ炻㘢柿娛䳘婒㖶㻊櫷ᷳ攻ἃ⭞⶚㚱ˬ悥嫃˭炻ᶼ㚱ˬ婎䴻䘤⓷ᷳ⇞˭ˤ⚈㬌炻⯙ ĺˢġ⍫夳⬓⯂≯˨䴻⬠䪈⎍冯ἃ䴻䥹⇌⍲㻊櫷ℕ㛅㔯⬠䎮婾˩炷˪大⊿⣏⬠⬠⟙˫䫔嫃䴻⼊⺷侴妨炻䷙ἧἃ⭞嫃䴻⍿⇘₺⭞䘬⼙枧炻ℑ⭞ℙ㚱ˬ悥嫃˭ᷳ⎵炻 4 㛇ĩ2009 ⸜炸炻㠩┇崭˨侣嬗㔯⬠冯ἃ℠˩炷庱˪ἃ⬠䞼䨞⋩ℓ䭯˫炸炻⻝ỗ῱˨ἃ 䴻䥹⇌冯⇅Ⓒ㔯⬠䎮婾˩炷˪㔯⬠怢䓊˫䫔 1 㛇ĩ2004 ⸜炸ˤ Ĳıˢ⍫夳昛⭭〒˨婾杻グ˩炷庱˪慹㖶棐⎊䧧⇅䧧˫炸炻䓛Ⰸ䆸㖶˨⋿⊿㛅₺⭞䴻⬠佑 Ĺˢ㸗䓐⼌烉˪㻊櫷ℑ㗱⋿⊿㛅ἃ㔁⎚˫䫔Ḽ䪈ˬἃ忻˭炻枩 83ˤ ġġġġġ䔷ᶱ婾˩炷˪㰇喯䣦㚫䥹⬠˫䫔 4 㛇ĩ2001 ⸜炸ˤ 154 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 155

䘬嫃䴻炻⍿⇘Ḯ䔞㗪₺⬠␴䌬⬠䘬暁慵⼙枧炻㖊⛐⼊⺷ᶲ冯₺⭞嫃䴻㚱䚠妨˭㗪婒炻ˬḰ㫚䃉妨炻味㫚㖶㛔炻冱㛔䴙㛓炻侴䣢䈑㕤㤝侭ḇˤ˭⚈㬌炻役ᷳ嗽炻Ṏ⛐嫃䴻䳸㥳ᶲ炻㍉䲵Ḯ䌬⬠䘬⎵娆㤪⾝␴堐忼㕡⺷烉ᶨ⇯ẍ彐 ⛐䌳⻤䘬䌬⬠⿅゛塷炻⬿㗗叔䈑ᷳᷣ炻㗗㚱䈑ᷳ㤝ˤ䡢↯⛘婒炻⬿㗗䃉⼊橼㖶⬿䁢㛔炻Ḵ⇯┬㕤彐⎵㜸䎮ˤ 䃉⎵䘬ˬ䃉˭炻㗗叔ḳ叔䈑䘬㛔橼ˤ䌳⻤䘬⿅゛炻ℐ⛐Ṿ㲐慳ˣ妋嬨䴻℠ 䘬忶䦳ᷳᷕ炻ᷣ⻝ˬ⼿シ⾀妨˭炻徍䔘㕤㬌⇵䘬ℑ㻊䪈⎍ᷳ⬠炻㬌ᷫṾ㇨ Ρȃᒲᡞ݃ۡ 媪䘬ˬ㖶㛔˭ˤ⬿侭炻㛔ḇˤ䌳⻤妋䴻䘬ˬ㖶㛔˭⿅゛炻堐䎦⛐ἃ⭞妋䴻㜙㗱ẍ旵䘬ἃ㔁妋䴻ˣ佑⬠䞼䨞炻℞㟠⽫⌛⛐ˬ㯪⬿˭炻忁ḇ㥳ㆸḮ 塷炻⌛㗗ˬ㯪⬿˭ㆾˬ㖶⬿˭ˤ 㘢柿ˬḼ慵䌬佑˭㚨ᷣ天䘬悐↮炻Ⱄ㕤Ḽ䪈䘬ˬ彐橼˭冯ˬ㖶⬿˭ˤ忁ᾳ ⛐⋿⊿㛅炻⃰䦎䘬⫸㚠炻塓夾䁢ˬẍ䩳シ䁢⬿˭ˤ媠⫸䘦⭞䘬妨㔁炻⿅嶗䫎⎰櫷㗱䌬⬠ˬ冱㛔䴙㛓˭䘬➢㛔ᷣ⻝炻㗗⮵ℑ㻊䴻⬠䷩䐋䘬䪈⎍ᷳ 㬠㟡䳸⸽炻㗗天堐䘥冒⶙䘬䩳シˤ䌬⬠ẍˬ䃉˭䁢⬿炻忁㗗䌬⬠⭞䘬䩳シˤ ⬠䘬⍵≽ˤ 恋湤炻ἃ⭞䘬䩳シỽ⛐烎朊⮵⎴㧋ᶨ悐ἃ䴻炻㔜ᾳ妋䴻忶䦳炻⬴ℐ⎗ẍ夳 ἃ㔁⎚ᶲ㭼庫㚱シ嬀䘬妋䴻㳣≽炻䔞⽆㜙㗱忻⬱䬿崟ˤ侫⮇忻⬱䘬叿 ṩ夳㘢ˤ⇅㛇䘬妋䴻炻⁷⛐忻⬱恋ᾳ㗪㛇炻ṾᾹ䘬䩳シ炻㗗⛐妋㖶ˬ䴻 ἄ炻Ṿ䘬妋䴻慵⛐ˬ䴻㲐˭炻㇨媪ˬ⮳䪈⮇⎍炻忈ẍ妻⁛˭炷˪忻⛘䴻⸷˫炸ˤ 佑˭ˤỮ⇘⋿⊿㛅炻檀₏⣏⽟妋䴻䘬䩳シ炻妋㖶䴻佑⎒㗗ᶨᾳ⇵㍸炻慵天䈇㼌⬓婒炻忻⬱㰺㚱ˬ䴻䔷˭ˤ䔷侭姀ḇ炻↮䔷侴嬀姀ˤ⛐Ṿ䚳Ἦ炻ˬ䴻䘬㗗傥忚ᶨ㬍㊯⮶⬿㔁ᶲ䘬ᾖ埴ˤ㇨ẍ炻㘢柿ẍˬ埴˭妻⬿炻娵䁢˪㱽厗䔷˭ᷫ㗗嫃䴻ᷳ姀抬烊ˬ佑䔷˭㗗姀℞㇨嫃ᷳ佑炻㗗姀抬嫃䴻㳣≽䘬ᷣ天䴻˫䘬⬿天㗗ἃ冒埴⚈㝄炻㖐⛐䴎㇨㚱ἃ㔁⼺婒㖶ᶨ㡅㘖念怑䓐䘬ㆸἃᷳ 㔯橼ˤ˪檀₏⁛˫姀庱炻忻⬱䘬嫃䴻⎒㗗䰈䴙⛘嫃㔀⣏シ炻ˬ廱嬨侴⶚˭ˤ 嶗炻➭⭂ἃ㔁⼺⛐㛓㱽㗪㛇⬠ἃ䘬ᾉ⽫ˤ忁⯙㚱ˬ彐橼˭冯ˬ㖶⬿˭䘬⋨ Ṿ⛐⌂奥佌䴻ᷳ⼴炻ὅ㒂ᶵ⎴䘬嬗㛔ˬ⮳㔯㭼⎍˭炻᷎⮵䴻㔯忚埴ˬ䥹⇌˭ ⇍ˤ彐橼炻㗗妋慳ἃ䴻䘬⿅゛ᷣ橼ˣ㟡㛔㔁佑炻⌛⛐妋䴻侭⽫䚖塷ἃ℠⛐ 炷㇨媪ˬ崟䚉˭炸炻ḇ⯙㗗↮㭝妋婒炻㲐慳䴻㔯炻 ⇘ˬ⥁䚉㶙㖐˭ˣˬ㔯䎮婾Ⰼ朊ᶲ䘬䩳シ烊㖶⬿炻⇯㗗慵⛐婒㖶ἃ℠⛐ᾖ埴Ⰼ朊ᶲ䘬䩳シ炻㗗㟡䎮㚫忂˭炻㴰昌䔞㗪⮵ἃ℠䴻㔯䘬媠凔䔹べˤ⁷忁㧋ᷕ⚳㖑㛇ἃ㔁⎚ᶲ䘬㛔㔁佑⛐⮎嶸ᶲ䘬℟橼堐䎦ˤ 妋䴻ⶍἄ炻晾䃞⎒㗗栆Ụ䪈⎍ᷳ⬠䘬ˬ䴻㲐˭炻Ữ℞䚖䘬⼰㶭㤂炻㗗天妋 ⤪劍ᶵ傥䎮妋妋䴻侭⛐ᾖ埴Ⰼ朊ᶲ䘬䩳シ炻恋⯙⼰暋䎮妋ˬ橼˭冯㖶䴻佑ˤᶵ⁭⤪㬌炻䔞㗪䘬ἃ⬠婾㔯炻ᷣ天ḇ㗗㈺䘤⬿佑炻㇨媪ˬ㯪⬿˭ˤ ˬ⬿˭䘬⋨⇍烉ỽẍ天⛐ˬ㯪⬿˭ᷳ⢾炻怬天ˬ彐橼˭烎⃀䭉ℑ侭悥傥ẋ 叿⎵䘬⁷⺔Ⱉㄏ怈炷334Į416炸䘬⎵䭯˪㱁攨ᶵ㔔䌳侭婾˫炻娵䁢↢⭞Ṣ 堐ἃ䴻䘬㟡㛔炻Ữ⛐㘢柿䚳Ἦ炻ˬ橼˭㗗⛐䎮婾ᶲ婒㖶ἃ䴻䘬㱽橼炻ˬ⬿˭ ⎗ẍˬ㯪⬿ᶵ枮⊾˭ˤ⛐₏倯ˣㄏ奨ˣ嫅曰忳䫱媠⭞⎵䭯塷炻ˬ⬿㤝˭ˣ 㗗⛐⮎嶸ᶲ妋慳ἃ䴻䘬㟡㛔ˤ℟橼⛘婒炻Ṿẍˬἃ冒埴⚈㝄˭Ἦ妋慳˪㱽 ˬ⬿农˭ˣˬ⬿天˭䘬婒㱽㭼㭼䘮㗗炻ṾᾹ䘬䓐シṎ㗗ˬ㯪⬿˭ˤ 厗䴻˫䘬⬿㖐烉⛐䴻㔯䘬⇵⋲悐↮炻慳徎䈇⯤㚱冒⶙䘬䳗ᶾᾖ埴炻㓭侴㚱 ⛐櫷㗱䌬⬠炻ˬ⬿˭塓娵䁢㗗䎦尉叔䈑側⼴䘬㛔橼ˤ䌳⻤婒炻ˬ⬿炻 ℞ㆸἃ䘬䳸㝄烊⛐䴻㔯䘬⼴⋲悐↮炻ᷭ怈⮎ㆸᷳἃ炻ẍ℞㯠怈䘬㔁⊾䛦䓇炻叔䈑ᷳᷣḇ烊⏃炻叔ḳᷳᷣḇˤẍ℞妨㚱⬿ˣḳ㚱⏃ᷳ㓭炻㓭㚱䞍ᷳṢ炻 ㆸ⯙冒⶙䘬⢥␥䃉慷炻㱽廒ⷠ廱ˤ侴⛐⚈㝄側⼴⇯㚱ᶨᾳ䴙ᶨ䘬㱽橼炻⌛ ᶵ⼿ᶵ䞍ᷳḇˤ˭炷˪侩⫸㲐˫䫔ᶫ⋩䪈㲐炸Ṿ婒炻ˬ䃉⼊䃉⎵侭炻叔䈑㗗䃉⼊䃉䚠䘬ˬ媠㱽⮎䚠˭ˤĲĲ ᷳ⬿ḇˤ晾Ṳ⎌ᶵ⎴炻㗪䦣὿㖻炻㓭卓ᶵ䓙᷶㬌ẍㆸ℞㱣侭ḇˤ˭炷˪侩

ĲĲˢ ⫸㲐˫䫔⋩⚃䪈㲐炸Ṿ⛐˪⣏埵佑˫塷怬婒炻ˬ⣓䃉ᶵ⎗ẍ䃉㖶炻⽭⚈㕤橼冯⬿䘬忁䧖⋨⇍炻⛐㘢柿ẍ⼴䘬妋䴻塷㻠ㆸ忂⇯ˤ嬔⤪炻ㄏ傥⛐˪⡯䴻˫妋婒˪慹 ġġġġ∃䴻˫炻⯙㖶䡢婒炻䃉䚠䁢橼炻䃉ỷ䁢㛔炻䃉⾝䁢⬿ˤ䃉䚠㗗˪慹∃䴻˫䘬㱽橼炻㚱炻㓭ⷠ㕤㚱䈑ᷳ㤝炻侴⽭㖶℞㇨䓙ᷳ⬿ḇˤ˭Ṿ⛐妋慳⫼⫸䘬ˬḰ㫚䃉 ġġġġ䃉⾝㗗˪慹∃䴻˫䘬ᾖ埴㱽攨ˤ 156 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 157

⚈㬌炻⛐㜙㗱ˣ⋿⊿㛅ἃ㔁妋䴻䘬䘤⯽⎚ᶲ炻㘢柿䘬ˬ彐橼˭ˣˬ㖶 ⛐䎦ẋ⒚⬠⎚ᶲ炻楖⍳嗕䘤䎦Ḯ悕尉䌬⬠䘬慵天シ佑ˤṾ⛐˪㕘⍇ ⬿˭⮎䁢ᶨḳ烉㯪⬿㖶佑ˤ忁㬋㗗䌬⬠⭞⊁㯪ˬ⼿シ˭ˣˬ㖶㛔˭䘬妋䴻忻˫塷婒炻˪匲⫸Ƹ⣑ᶳ˫䭯⎹ˣ悕㲐崭忶Ḯ⎵⭞䘬㕡㱽婾炻悕尉˪匲⫸㲐˫ 㕡㱽炻⎒㗗⇘Ḯἃ㔁⼺恋塷炻ṾᾹ㚜䚳慵ᾖ埴䘬⓷柴ˤ⎎⢾炻ˬ橼䓐˭忁㗗ˬ彐⎵㜸䎮˭ⶍἄ䘬㚨⤥䘬㧉䭬ˤ㘂⸜Ṿ⛐˪ᷕ⚳⒚⬠⎚㕘䶐˫塷怬婒炻 ⮵⒚⬠䭬䔯炻⛐䌳⻤ᷳ⼴㗗䌬⬠䘬➢㛔㤪⾝ˤḼ慵䌬佑㖊䃞⶚㚱ˬ彐橼˭炻 ˬ䌬⬠䘬㕡㱽㗗ˮ彗⎵㜸䎮˯炻䯉䧙ˮ⎵䎮˯ˤ⎵⯙㗗⎵娆炻䎮⯙㗗ᶨᾳ ⚈㬌ḇ㚱ˬ婾䓐˭ˤ㘢柿⛐˪㱽厗䌬佑˫塷婒炻˪㱽厗䴻˫䘬ἄ䓐㗗天ˬ㕟 ⎵娆䘬ℏ㵝ˤɃɃˮ彗⎵㜸䎮˯㗗⯙ᶨᾳ⎵娆↮㜸⬫㇨堐䣢䘬䎮炻⬫㇨堐䔹䓇ᾉ˭ˤ⡆⻟㛓㱽䛦䓇䘬⬠ἃᾉ⽫炻忁㗗彐橼ˣ㖶⬿䘬冒䃞䳸㝄ˤ㘢柿䣢䘬䎮⯙㗗⬫䘬ℏ㵝ˤ˭ ㈲ˬ㖶⬿˭㓦⛐柕䫱ỵ伖炻庼ẍˬ彐橼˭ˣˬ婾䓐˭炻啱ẍ䨩↢⬠ἃ䘬㟡 ⛐櫷㗱䌬⬠䘬䘤⯽⎚ᶲ炻䌳⻤㲐䴻䘬⼿シ⾀妨炻悕尉㲐匲⫸䘬彐⎵ 㛔㖐嵋烉ᾖ埴ぇ忻ˤ 㜸䎮炻Ṍ䚠廅㗈炻䚠庼䚠ㆸˤ⇵侭慵橼槿炻徥㯪䌬怈ᷳ⠫烊⼴侭慵↮㜸炻㎕䣢ℏ㵝ᷳ䎮ˤ䌬⬠Ṣ䈑䘬ℙ⎴䈡溆炻㗗⌂⬠侴ᶵ⤥䪈⎍炻慵⛐婒㖶䴻℠ ήȃᒲӫݚ౪ 䘬佑䎮ˤ彐⎵㜸䎮炻䨩↢Ḯ䌬⬠⛐⿅彐Ⰼ朊ᶲ䘬㕡㱽婾䈡刚ˤ忁䧖䌬⬠桐 Ḽ慵䌬佑䘬椾⯦ℑ䪈㗗慳⎵ˣ⇌㔁炻〘⤥⮵ㅱᷕ⚳⿅゛⎚ᶲ䘬ᶨ䳬㯋䘬↢䎦炻⮵ㆹ⚳䘬䴻⬠ˣ⎚⬠ˣ㓧㱣⇞⹎炻ᷫ军⣑㔯㦪䎮ˣ慓⬠䬿埻悥慵天㤪⾝炻⎵冯㔁ˤ冒㚡櫷㬋⥳⸜攻炻櫷㗱䌬⬠ᶨ䚜农≃㕤冒䃞冯⎵㔁䘬㚱慵天䘬⼙枧 ĲĴˤ㳩桐㇨⍲炻⮵㕤ἃ⭞嫃䴻䘬橼ἳṎ㚱䚜㍍䘬⼙枧ˤ⋿⊿ 䳸⎰ˤỽ㗷ˣ䌳⻤ᷣ⻝⎵㔁㛔Ḷ冒䃞炻⳯⹟ˣ旖䯵㍸↢ˬ崲⎵㔁侴ả冒㛅䘬ἃ㔁妋䴻炻⯌℞㲐慵ˬ慳⎵˭炻ḇ⯙㗗妋慳⎵䚠炻㎕䣢ℏ喲䘬佑䎮ˤ 䃞˭炻悕尉Έ⮶⎵㔁⌛冒䃞ˤ⎵㔁㗗㊯₺⭞㇨㍐埴䘬䣦㚫ΐ䎮夷䭬ˣ⬿㱽嬔⤪炻⮞Ṗ˪⣏凔㴭㥫䴻普妋˫炻ẍˬℓ䥹˭䳬䷼䛦㱽ⷓ䘬㲐慳烉慳⎵ˣ 䫱䳂⇞⹎炻冒䃞⇯㗗忻⭞㇨ᷣ⻝䘬⣑忻炻䌬⬠⭞⽫䚖ᷕ䘬㟡㛔ˣ⬿ᷣˤ⛐ 彐橼ˣ㔀㛔㚱ˣ婯䳽⎵ˣ慳⣏⫿ˣ妋䴻⫿ˣ夰㔁シˣ⇌䥹㭝ˤ℞ᷕ炻ˬ慳㘢柿䘬Ḽ䪈䳸㥳塷炻ˬ橼⬿䓐˭ᶱ䪈㥳ㆸḮἃ⭞妋䴻䘬㟡㛔炻侴℞椾⯦ˬ⎵ ⎵˭㗗妋䴻柴ˬ㴭㥫˭ᶨ娆炻冯ˬ慳⣏⫿˭ˣˬ妋䴻⫿˭䵜⎰崟Ἦ炻⯙㗗㔁˭ℑ䪈炻嫱ㆸἃ⭞㔁⊾䛦䓇䘬ヰず⣏栀ˤ 妋ˬ⣏㴭㥫䴻˭ˤḇ⯙㗗婒炻ˬ慳⎵˭⛐ˬℓ䥹˭塷䌐Ỽᶱ䥹ˤ 䌬⬠⭞ᶨ㕡朊ᷣ⻝冒䃞㗗㛔ˣ⎵㔁㗗㛓炻⎎ᶨ㕡朊⻟婧⎵㔁冯冒䃞忁䧖妋慳䴻柴䘬㕡⺷炻⛐㘢柿˪㱽厗䌬佑˫塷堐䎦⼿㵳㺻䚉农ˤḼ ᷎ᶵ䞃䚦炻徥㯪ℑ侭䘬䴙ᶨˤ䌳⻤娵䁢炻⎵㔁ᷕ䘬∃⮲㝼⋹炻⎬⭂℞↮炻慵䌬佑䘬ˬ慳⎵˭ᶨ䪈⌈Ḯℐ㚠䘬䳽⣏悐↮炻↮⇍妋慳ˬ⥁㱽ˣ咖剙ˣ䴻˭ 㗗䓙ˬ冒䃞ᷳ岒˭㇨㰢⭂ Ĳĳˤ⎵㔁冯冒䃞䘬斄Ὢ炻⚈㬌ḇ⯙㗗⮵㕤⎬䧖ˬ⎵ ᶱᾳ⎵娆ˤℐ㚠㚨䱦⼑䘬ℏ⭡炻卓忶㕤Ṿ妋慳ˬ⥁㱽咖剙䴻˭ᷳˬ⥁˭炻 ↮˭䘬婒㖶冯妋慳ˤ悕尉˪匲⫸⸷˫⮵㬌 ↢㚨䱦斊䘬婾嫱炻ˬ忂⣑⛘ᷳ 㚱㇨媪ˬḅ㖔婯⥁˭䘬Ἓ娙ˤ⮵ᶨˣḴᾳ⫿≽庺 ↢㔠⋩叔妨䘬㲐慳炻忁䴙炻⸷叔䈑ᷳ⿏炻忼䓇㬣ᷳ嬲炻侴㖶ℏ俾⢾䌳ᷳ忻炻ᶲ䞍忈䈑䃉䈑炻ᶳ䞍㗗㻊ẋ䪈⎍ᷳ⬠䘬怢桐炻㘢柿妻慳ᶵ⍕℞娛炻䡢㚱ℑ㻊䴻⬠䘬妋䴻䈡溆ˤ 㚱䈑ᷳ冒忈ḇˤɃɃ军ṩ⟙᷶䃉奒炻⬅ヰ䳪㕤ℤ⾀炻䥖㦪墯᷶⶙傥炻⾈ᾉ Ữᶵ⎴䘬㗗炻㘢柿妋䴻慵⛐㎕䣢㔁䎮炻婒㖶˪㱽厗䴻˫ἄ䁢ἃ攨䴻䌳冯℞ 䘤᷶⣑⃱ˤ䓐℞⃱⇯℞㛜冒ㆸ炻㗗ẍ䤆☐䌐⊾Ḷ䌬⅍ᷳ⠫侴㸸㳩㶙攟ḇˤ˭ Ṿἃ䴻䘬ᶵ⎴ᷳ嗽炻忁⯙㍍役㕤䌬⬠䘬ˬ彐⎵㜸䎮˭ˤ Ṿ㈲ˬ⎵㔁˭妋慳ㆸˬ墯᷶⶙傥˭ˣˬ䘤᷶⣑⃱˭炻ᾅ㊩岒㧠䘬㛔⿏炻徥 ⎵ˣ⎍ˣ㔯䫱炻倗专崟Ἦ⌛㗗ˬἃ㔁˭ȹȹἃ旨䘬㔁⊾ˤ⚈㬌炻ˬ慳㯪ṢṢ悥傥ˬ⎬怑℞⿏˭䘬䎮゛⠫䓴ˤ ĲĴˢ⍫夳䈇㼌⬓烉˨婾櫷㗱ẍἮᷳⲯ⯂婯彗⍲℞⼙枧˩炻庱˪㲐⎚滳⎊䧧˫炷⊿Ṕ烉ᷕ ġġġġġ厗㚠⯨炻 ⸜炸ˤ Ĳĳ ἁ㔎⹟烉˪櫷㗱䌬⬠⎚˫炷⊿Ṕ烉⊿Ṕ⣏⬠↢䇰䣦炻2004 ⸜炸炻枩 215ˤ 158 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 159

⎵˭⮎晃ᶲ⯙㗗ˬ慳㔁˭ˤỮ冯䌬⬠ᶵ⎴䘬㗗炻ἃ⭞妋䴻䘬䚖䘬㗗冒⇑⇑ 㗗ẍˬ⇌㔁˭䁢ᷣ天ὅ㒂ˤᶵ忶炻⁷䥒⬿ˣ㶐⛇⬿忁㧋䘬⬿㳦炻䷥橼侴妨炻 Ṿ炻㖊天㊯⮶冒⶙䘬ᾖ埴炻怬天啱㬌㔁⊾䛦䓇ˤἃ㔁妋䴻天⛐彐⎵㜸䎮䘬 ⇌㔁䘬シ␛᷎ᶵ慵ˤ⚈㬌炻⮵ἃ㔁⬿㳦䘬↢䎦炻䫮侭㚦䴻㍸↢ᶱ㡅㧁㸾烉 ➢䢶ᶲ炻⻟婧冒埴⊾Ṿ䘬⬿㔁⮎嶸炻Ḽ䪈妋䴻⚈㬌䳪䳸Ḷ㔁⊾䛦䓇䘬ヰず ˬᶨˣ䌐䈡侴⍰⬴㔜䘬㔁䎮炻∝⥳Ṣ䘬⿅゛ㆸ䁢⁛㱽⭂䣾䘬ὅ㒂烊Ḵˣ怑䱦䤆炻ẍˬ⇌㔁˭炷㔁䚠⇌慳炸䘬㕡⺷娖慳ˣ婒㖶ᶵ⎴䘬ἃ㱽ˤ㬋㗗⛐忁 ㅱ䈡⭂㗪ẋ䘬䳬䷼⇞⹎炻㖊怑䓐㕤㓧⹄⮵㕤₏⛀䘬⢾⛐䚋䜋炻ḇ怑䓐㕤₏ ᶨ溆ᶲ炻ˬ冒埴ȹ⊾Ṿ˭ㆸ䁢㘢柿Ḽ䪈妋䴻䘬ᷣ䶂炻ˬ橼妋⣏忻˭ㇵ㗗ἃ ⛀ℏ悐䘬冒ㆹ䲬㜇烊ᶱˣ䫎⎰㮹䛦⽫䎮䘬⬿㔁₨年炻ῇ㬌䘤㎖ἃ㔁⮶὿⊾ ⭞䛇㬋䘬妋䴻㕡㱽炻⽆侴冯櫷㗱䌬⬠⛐⿅彐Ⰼ朊䘬彐⎵㜸䎮⼊ㆸ㟡㛔䘬ⶖ 䛦䘬䣦㚫≇傥ˤ˭ĲĶ 忁ᶱ㡅㧁㸾炻⊭⏓Ḯ䣦㚫⎚䘬侫⮇奺⹎炻ḇ⯙㗗⽆⬿ 䔘ˤ 㳦䘬䣦㚫䓇⬀䨢攻Ἦ䚳炻侴ᶵ⁭㗗⽆ἃ㔁ℏ悐婒㖶⬿㳦䘬↢䎦ˤ㘢柿⛐ᷕ 䵄⎰㭼庫⋿⊿㛅₺ἃℑ⭞䘬嫃䴻冯佑䔷炻ㆹᾹᶵ暋䚳↢Ḽ慵䌬佑忁 ⚳ἃ㔁⎚ᶲ㚨⃰⬴ㆸᶨ⣿⚻圵䃉䣁䘬ἃ⬠橼䲣炻⬠侭Ᾱ晾䃞⻟婧Ḯ忁䧖⚻ 䧖妋䴻橼ἳ䘬墯暄⿏ˤ⛐₺⭞䴻⬠ˣ櫷㗱䌬⬠冯⌘⹎ἃ⬠䘬Ḻ≽ᷳᷕ炻ᷕ 㔁橼䲣䘬䌐∝⿏冯㬋䴙⿏炻Ữ⮵忁䧖ˬ䌐∝⿏˭婆䂱ᶵ娛ˤ ⚳ἃ㔁ㇵ㚱Ḯ⁷⣑⎘⬿忁㧋䘬ἃ㔁⬿㳦炻⽆侴䛇㬋忚ℍᷕ⚳㔯⊾䘬ᷣ㳩炻䎦⛐䚳Ἦ炻㘢柿ἃ⬠⿅゛䘬䌐∝⿏炻椾⃰ㅱ㬠≇㕤Ṿ䘬妋䴻橼ἳˤ忁徸㻠ㆸ䁢ᶨᾳ㕘䘬⁛䴙ˤ 㚱ℑ㕡朊䘬䎮䓙烉䫔ᶨ炻⸛ⷠ㗗ẍˬ⇌㔁˭䁢⬿㳦䘬ᷣ天䈡刚炻Ữ⽆Ḽ慵 ⚈㬌炻⛐䝕妋ˬḼ慵䌬佑˭忁⣿妋䴻橼ἳ䘬䓙Ἦ␴ℏ㵝ᷳ⼴炻ㆹᾹ 䌬佑䘬妋䴻橼ἳἮ䚳炻⇌㔁⎒㗗℞ᷕᷳᶨ炻ᶼᶵ㗗㚨ᷣ天䘬悐↮炻䎦⛐ㅱ ⎗ẍ慵㕘㩊妶ᷕ⚳ἃ㔁⬿㳦ㆸ䩳䘬䎮䓙ˤ ⮯ˬ⇌㔁˭㓦⚆⋿⊿㛅䘬ἃ㔁嫃䴻㳣≽烊䫔Ḵ炻⣑⎘ἃ⬠ⷠ塓婒ㆸˬ㔁奨 ䷥㊩˭炻Ữ⬠侭Ᾱ䘬⎬栆婾叿ῷ⤥奨㱽炻斄㲐Ḽ慵䌬佑䘬妋䴻橼ἳ炻⎗ẍ ԚҴ 嬻ㆹᾹシ嬀⇘㔁㱽䘬⃒⃰⿏炻啱㔁↢奨炻ẍ奨嫱㔁ˤ↢䎦⬴⁁䘬妋䴻橼ἳ炻ޠနȃۡࣃ ㇵ㗗㍐≽ἃ㔁⬿㳦㚨䳪䡢䩳䘬⿅゛≽≃ˤ Ḽ慵䌬佑䘬⼊ㆸ炻ẍ⍲㘢柿⮵㬌㇨ἄ䘬婾嫱炻晾䃞堐朊ᶲ⎒㗗ᶨ䧖妋䴻炻Ữ⮎晃ᶲ⛐ᶵ䴻シ攻⼊ㆸḮ䈡⭂䘬⿅゛⁛䴙炻ḇ⯙㗗ἃ㔁⬿㳦䘬ㆸ Κȃցఁ༊࢑ϥ२ҝဏޠಣԚഌϸȂйϛ࢑л्ഌϸ 䩳ˤ⛐㘢柿ˣ㿴枪䘬㗪ẋ炻ṾᾹ᷎㰺㚱㖶䡢䘬⬿㳦シ嬀ˤ⛐ṾᾹ幓⼴炻⬀ ⛐ˬḼ慵䌬佑˭塷炻⇌㔁⁭㗗℞ᷕ䘬䫔Ḽ䪈ˤ℞⮎炻⇌㔁᷎ᶵ㗗ᷕ⚳ ⛐叿ℑ㓗㱽傰炻ᶨ㓗⛐㴁㰇ġ⣑⎘Ⱉ炻⎎ᶨ㓗⛐㷾⊿䌱㱱⮢炻悥⛐⁛㈧㘢柿 Ṣ䘬䘤㖶ˤᶨ凔娵䁢炻忁ᶨ㤪⾝⎗ẍ㹗㸸㕤⌘⹎悐㳦ἃ㔁冯⣏Ḁἃ㔁䘬婾䘬ἃ⬠⿅゛ˤ䚜⇘勲㹒㸃䃞炷Į炸䘬↢䎦炻ㇵ⛐˪㱽厗䴻⣏シ˫塷䇕 ˤ⋿⊿㛅㗪㛇炻⣏⮷Ḁἃ䴻䳃军怅Ἦ炻㬏佑Ⰺ夳ᶵ歖炻媠⤪ἃ旨↢䓇ˣ 椾㫉↢䎦ˬ⣑⎘⬿˭䘬婒㱽ˤṾ婒炻ˬ慳㬌ᶨ悐⥁℠Ḵ⋩ℓ⑩炻⣂㚱媠⭞炻 ↢⭞ˣㆸἃẍ⍲㴭㥫䘬㗪攻炻ἃ旨ㆸ忻ẍ⼴䘬婒㱽㫉䫔炻ᷫ军ἃ旨婒㱽䘬 Ṳ㙓㬠⣑⎘⬿ˤ˭Ĳĵ ⛐忁ᾳˬ⣑⎘⬿˭㚨㖑䘬䓐㱽塷炻⬿㳦䘬シ佑㗗冯妋⿅゛佑嵋炻⎬䴻ᷳ攻枿㚱↢ℍˤ⇌㔁炻⚈㬌㗗⋿⊿㛅ἃ⬠䘬慵天嬘柴炻㗗慳˪㱽厗䴻˫䘬⁛䴙䚜㍍䚠斄ˤ ᷕ⚳ἃ㔁⿅゛䘤⯽⎚ᶲ䘬慵天䑘䭨ˤ㘢柿⛐䔞㗪䴎↢Ḯˬ⋿ᶱ⊿ᶫ˭䘬㤪 ⸦᷶㇨㚱䘬ᷕ⚳ἃ㔁⎚婾叿炻悥㈲⣑⎘⬿ˣ䥒⬿ˣ厗♜⬿䫱⬿㳦䘬↢ ㊔炻㈡姽⋿㕡ᶱ⭞ˣ⊿㕡ᶫ⭞䘬⇌㔁䎮婾ˤ 䎦炻䔞ἄ㗗ἃ㔁ᷕ⚳⊾䘬㚨慵天嫱㒂ˤ冯㬌⎴㗪炻ㆸ䩳⬿㳦䘬㧁㸾炻⣏⣂ ⇌㔁䘬慵天⿏炻⬠埻䓴ᷣ天叿䛤㕤ἃ㔁⬿㳦⮵㬋䴙⿏ˣ㪲⦩⿏䘬㥳

ĲĶġġ㛶⚃漵烉˪⣑⎘㘢侭䞼䨞˫炷⊿Ṕ烉⊿Ṕ⣏⬠↢䇰䣦炻2003 ⸜炸炻枩 222ˤ Ĳĵ ġġ㸃䃞烉˪㱽厗䴻⣏シ˫炻庱˪临啷䴻˫Ⅎ 炻枩 532 ᶲˤ Ĳķġġ啵㖍㖴烉˪ℕ㛅⇌㔁婾䘬䘤⯽冯㺼嬲˫炷⎘⊿烉㔯㳍↢䇰䣦炻2003 ⸜炸炻枩 5ˤ 160 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 161

⺢ Ĳĸ炻䫮侭䎦⛐⇯゛㓦⛐⋿⊿㛅ἃ㔁妋䴻⬠䘬䘤⯽傰䴉塷Ἦ慵㕘侫⮇ˬ⇌ シ佑᷎ᶵ⁭⛐⇌㔁炻侴㚱⣂⃫䘬⬠埻䚖䘬⍲⬿㔁姜㯪ˤ昌Ḯ⎵䚠䘬斉慳炻㔁˭ˤἃ㔁⛐ℑ㻊ᷳ晃⁛ℍㆹ⚳ᷕ⍇⛘⋨ẍ⼴炻䚜⇘㜙㗱㛓⸜炻㬟䴻⚃䘦 ἃ㔁䘬妋䴻炻慵溆怬㗗天㊯⮶ᾖ埴⮎嶸炻䨩↢㔁㱽冯奨埴ᷳ攻䘬䚠Ḻ斄检⸜炻℞ᷣ天ⶍἄ㗗⁛嬗ἃ℠ˤ⛐晐⼴䘬⋿⊿㛅㗪㛇炻⬠㳦䳃⏰炻䞼䨞ἃ Ὢ炻侴ᶵ㗗䲼䱡䘬㔁䚠⇌慳ˤ⚈㬌炻ἃ䴻䘬妋嬨炻暨天⎴㗪⬴ㆸ⣂㕡朊䘬 ℠䘬桐㯋䚃埴ˤ⛐˪檀₏⁛˫ˣ˪临檀₏⁛˫塷炻ˬ佑妋˭䥹䘬檀₏怈怈 ả⊁炻ㇵ傥㈲ᶨ悐ἃ䴻℟橼侴ℐ朊⛘ṳ䳡䴎嬨侭ㆾ倥䛦ˤ忁⣿妋䴻橼ἳ䘬檀㕤℞Ṿ栆⇍炻侴ṾᾹ䘬佑⬠䞼䨞炻ᷣ天㗗娖慳䴻佑ˤ ㆸ䅇炻傥⯽䎦↢㝸ᾳ⬿㳦䘬䌐∝⿏炻Ṏ㗗℞⬿㳦ㆸ䩳䘬㧁娴␴ᷣ天ὅ㒂ˤ 㜙㗱檀₏忻⬱㲐慳ἃ䴻炻䔞㗪㍉䓐ˬ㚫嬗˭ㆾˬ⎰㛔˭䘬㕡㱽炻ḇ⯙ 㬋㗗⛐妋䴻䘬忶䦳ᷕ炻⛐⮵⎬悐ἃ䴻ˬ彐橼㖶⬿˭ẍ⼴炻⇌㔁ㇵ㚫㚱㚨℟ 㗗⛐ᶵㅪ㡝㔯ㆾᷕṆ婆妨䘬ね㱩ᶳ炻㏄伭⎬䧖䔘嬗㛔忚埴㭼⮵㟉⊀炻⽆侴婒㚵≃䘬䎮䓙炻ㇵ傥⮵䔞㗪㳩埴䘬⎬栆ἃ℠ ↢䲣䴙䘬㡛䎮␴婒㖶炻⁷㘢傥⣈ˬ㜸䔹䒬妋˭ˤ˪檀₏⁛˫⚈㬌⮵忻⬱䘬妋䴻ⶍἄ姽₡㤝檀炻娵䁢ˬ㔯柿恋㧋㚨䳪㍸↢Ḯ㇨媪ˬ⊾㱽⚃㔁˭䘬ἃ℠䳸㥳ˤẍ⇵䘬⬠埻䞼䨞⼰慵夾䎮㚫忂炻䴻佑⃳㖶˭⥳冒忻⬱ˤ⇘Ḯ⋿⊿㛅炻ᷕ⚳攳⥳↢䎦⣏慷䘬ἃ䴻㲐 ⬿㳦䘬⇌㔁㳣≽炻夾ᷳ䁢⬿㳦妋嬨ἃ䴻䘬普⣏ㆸ炻䎦⛐⇯㚱⽭天忚ᶨ㬍徥䔷ˤ ⓷⇌㔁側⼴䘬㶙Ⰼὅ㒂ˤ 㸗䓐⼌⛐˪㻊櫷ℑ㗱⋿⊿㛅ἃ㔁⎚˫塷㎜⺽忻㚿˪㴭㥫䴻⸷˫炻娵䁢 ⚈㬌炻⛐ㆹᾹ慵㕘⿅侫⣑⎘⬿ˬ㔁奨䷥㊩˭忁⎍⣿娙䘬㗪῁炻椾⃰ㅱ ⋿⊿㛅₏Ṣ䘬ἃ䴻㲐䔷㗗ˬ俲娎㧁ỵ炻㔀℞⬿㟤˭ˤ㧁ỵ炻㗗㊯↮㭝炻栆䔞斄㲐Ḽ慵䌬佑䘬妋䴻橼ἳ炻侴ᶵ㗗啷忂⇍⚻䘬㔁䚠⇌慳炻⚈䁢⇌㔁⁭㗗 Ụ⼴Ἦ䘬䥹⇌烊⬿㟤炻㗗㊯ἃ䴻䘬⣏シ炻䔞㗪䘬ἃ㔁䓴㳩埴㑘⮓ˬ䴻⸷˭炻 Ḽ䪈䘬ᶨᾳ䳬ㆸ悐↮ˤ ⯙㗗崟⇘ˬ㔀⬿㟤˭䘬ἄ䓐ˤ₏Ṣ䴻ⷠ怬⛐⎬⑩䘬⇵朊炻婒㖶娚⑩䘬⬿㖐炻 ԫϤ࣐ஆᙄ܅իȂ۾ޠ妋慳⑩⎵䘬シ⿅炻⌛㇨媪ˬ䚖⑩佑˭ˤ㸗⃰䓇⚈㬌婒炻ˬ味䴻⸷ᷫ婒ℐ㚠 ΡȃЦᢏ࢑ఁݳ ⬿农炻䚖⑩ᷫ婒ᶨ⑩⣏シḇˤ˭⛐忂ⷠね㱩ᶳ炻ἃ䴻⣏シ冯晐㔯ἄ慳㗗⎴ ⣑⎘⬿ᷳ㇨ẍ塓䚳ἄ㗗ᶨᾳ⚻㔁橼䲣炻⼰慵天䘬⍇⚈㗗忁ᾳ⬿㳦ᷣ⻝㬍忚埴䘬ˤ嬔⤪炻㚦䴻⸓≑㙯䃉嬾侣嬗˪㴭㥫䴻˫䘬㱛大忻㚿炻怬叿㚱˪㴭 ⭂ㄏ暁ᾖˣ㔁奨ᶨ农ˤ䎦⛐⼰⣂䘬⬠埻婾叿“慵Ḷ婯婾⣑⎘⬿䘬㬊奨橼㥫佑䔷˫炻䔞㗪䘬䫮⍿侭㘢ⴑ⇯叿㚱˪㴭㥫佑姀˫ˤỮ⇘⼴Ἦ炻ἃ㔁䓴攳䲣炻㈲˪㐑姞㬊奨˫䚳ἄ㗗ᷕ⚳ἃ㔁⎚ᶲ䘬ᶨ悐⵼ⲘᷳἄˤỮ⽆㔁奨䷥㊩ ⥳㳩埴╖䌐斉慳ἃ䴻⣏シ䘬⮰婾炻媠⤪ˬ䌬佑˭ˣˬ䌬婾˭ˣˬ㷠シ˭ˣ 䘬奺⹎Ἦ䚳炻ㆹᾹ䎦㚱䘬䞼䨞㱽㚱⣙ῷ枿炻ㅱ䔞シ嬀⇘炻⣑⎘䘬㬊奨㱽攨 ˬ䌬岲˭䫱㚠⎵柣柣↢䎦ˤ㒂˪⇍⁛˫姀庱炻ㄏ⿅㚦忈慹⫿˪⣏⑩凔劍˫炻㗗℞妋嬨ἃ䴻䘬䳸㝄ˤ 婳㘢柿ˬ冒攳䌬佑炻␥Ẍẋ嫃˭ˤ 㘢柿⛐˪㱽厗䌬佑˫䭯椾ẍˬ奨⽫˭婾嫱Ḽ䪈妋䴻㗪婒炻奨⽫Ṏ㚱ˬ⎵ ⽆㖑㛇䘬ˬ䴻⸷˭炻䘤⯽⇘㘢柿䘬ˬ䌬佑˭炻℞ᷕ喲⏓叿䔞㗪ἃ㔁妋橼⬿䓐㔁˭䘬Ḽ䪈䳸㥳ˤ忁塷⮎晃ᶲ↢䎦Ḯˬ奨⽫Ḽ佑˭冯ˬ妋䴻Ḽ佑˭ 䴻䘬㺼嬲忶䦳ˤ忁ṃ妋䴻䘬ⶍἄ炻晾㚱⼊⺷ᶲ䘬ⶖ䔘炻Ữ℞≽㨇ᷣ天㗗⛐ 䘬斄Ὢ⓷柴炻㬌⌛⣑⎘ἃ⬠塷㤝慵天䘬㔁奨斄Ὢˤ˪䵕㐑䴻䌬䔷˫⮵㬌㚫忂媠䴻ˣ娖慳㔁佑ˤˬḼ慵䌬佑˭忁䧖妋䴻橼ἳ堐㖶炻ἃ䴻䘬㲐䔷炻℞ ↢Ḯ⮰攨䘬⚆䫼ˤ

Ĳĸġġ⍫夳㛶⚃漵˪⣑⎘㘢侭䞼䨞˫䫔Ḽ䪈ˬ㬋䴙⿏䘬冒奢˭ˤ㸗䓐⼌婒炻ˬ⇌㔁ᷳḳ炻 ġġġġୢГǺᢀЈϖကǴᆶ࿶ϖကǴࣁ΋ࣁ౦ǻ ġġġġᶵỮ冯⬿㳦ᷳㆸ䩳军㚱斄Ὢˤ侴䞼䨞⇌㔁ᷳℏ⭡炻Ṏ⎗䞍㗪ẋ㳩埴ᷳ⬠婒ˣ䞼䨞ᷳ ġ䴻℠䁢ỽˤ味⇌㔁侭ᷳ㇨㍉⍾炻⽭䁢䔞㗪䚃埴ᷳ䴻℠冯⬠婒炻㓭⮎℞㗪ἃ⬠ね⼊ᷳ !!เГǺόջό౦Ƕ ġġġġ⍵⼙ḇˤ˭炷˪㻊櫷ℑ㗱⋿⊿㛅ἃ㔁⎚˫䫔Ḵ⋩䪈ˬ⊿㛅ᷳἃ⬠˭ᷳˬ⊿㕡⚃⬿˭炻 ġġġġ枩 601炸 !!ୢГǺϓՖӜࣁόջό౦ǻ 162 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 163

!!เГǺջ౛ᗨӕǴ౦ကԖϤǺ΋ޣ౛ջǴΒӜӷջǴΟᢀՉջǴѤ 䩳炻㬋奨⌛ㆸ烊ㆸ㬋奨⶚炻䌚⥁㝄⟙烊⽆冒⼿㱽炻崟㔁㔁Ṿ烊冒Ṿᾙ⬱炻 Ǵӧ౛ߚਸǴ ⎴㬠ⷠ⭪ˤ˭炷⌟ᶨᶲ炸忁㭝㔯⫿炻㶭㤂⛘婒㖶Ḯ˪㐑姞㬊奨˫⋩䪈ᷳ攻ޣഖջΨǶǾǾԜϤջز࣬՟ջǴϖϩ᛾੿ჴջǴϤ!! ΋ȑ 㫉䫔䚠䓇䘬ℏ⛐斄ὪˤڔՉှǴϺΓᝌ๊ǴଁளᆪջǼȐȠᆢነ࿶Ҏ౧ȡځऊ!! ㆹᾹᶵ暋䘤䎦炻˪㐑姞㬊奨˫䘬⋩䪈炻␴˪㱽厗䌬佑˫䘬Ḽ䪈⬀⛐ ㎃妨ᷳ炻䲬䎮侴妨炻奨⽫Ḽ佑冯妋䴻Ḽ佑᷎䃉Ḵ农炻Ữ天傥 ⇘㔁奨䘬䴙㖶栗䘬⮵ㅱ斄Ὢˤˬ橼䚠ˣ㓅㱽˭ℑ䪈⮵ㅱ㕤ˬ彐橼˭炻ˬ㕡ὧˣ㬋奨ˣ ᶨ炻忁⛐ᾖ埴ᶲ天㚱ˬℕ⌛˭䘬忶䦳炻暋ẍᶨ帜侴⯙炻⏎⇯⯙㚫ˬ㛒妋媪㝄⟙˭ᶱ䪈⮵ㅱḶˬ㖶⬿˭炻ˬ崟㔁˭䪈⮵ㅱ㕤ˬ婾䓐˭炻ˬῷ⚻˭䪈⮵ 妋炻㛒⼿媪⼿炻⡖⡆ᶲㄊ˭ˤ ㅱ㕤ˬ⇌㔁˭ˤ˪㐑姞㬊奨˫⛐㚨⇅⬱䩳ˬ⣏シ˭炻䚠䔞㕤䎦⛐⮓㚠䘬⮶ 忁ṃ妋慳炻ᶨ㕡朊婒㖶妋䴻Ḽ佑㚱℞䥒ᾖ䘬䴻槿➢䢶炻⎎ᶨ㕡朊⇯㗗婾炻䃞⼴㗗妋慳㬊奨ᷳ⎵炻䋞⤪˪㱽厗䌬佑˫妋慳䴻⎵炻㚨⼴ℵἮ嫃徘ˬ㖐婒㖶奨⽫㚱℞ἃ℠䘬㔁䎮ὅ㒂ˤ㘢柿䘬妋䴻炻㬋㔯悐↮㗗ˬ⚃シ㴰㔯˭炻㬠˭ĲĹˤḇ⯙㗗婒炻㘢柿䘬⿅゛䳸㥳炻⮎晃ᶲ㼃啷ḶṾ䘬妋䴻橼ἳ烉慳⎵ˣ 奨⽫慳㗗℞㚨⼴䘬㖐嵋ˤ㎃妨ᷳ炻㘢柿䘬䥒⬠橼䲣炻ᷣ天Ἦ冒ḶṾ䘬妋䴻彐橼ˣ㖶⬿ˣ婾䓐ˣ⇌㔁ˤ 㳣≽炻忁⛐˪㐑姞㬊奨˫塷堐䎦⼿㚜≈㖶栗ˤ ˪㐑姞㬊奨˫᷎ᶵ㗗ᶨ悐⬴ㆸḮ䘬叿ἄ炻⎒㗗嫃⇘ˬ㬋奨˭䘬䫔ᶫ ˪㐑姞㬊奨˫塓℔娵㗗㘢柿䔊䓇㚨℟∝忈≃䘬ᶨ悐ⶐ叿炻ˬḼ䔍⋩⺋˭ ⠫䁢㬊炻㚨⼴ᶱ䪈㟡㛔⯙㰺㚱⼿ẍ䘤㎖炻㚱ṃℏ⭡ㆹᾹᶵ⼿侴䞍ˤỮṾ⮵ ᷫ㗗ℐ㚠䘬䳬䷼䳸㥳ˤˬ⋩⺋˭㗗㊯ℐ㚠↮䁢⋩䪈炻⊭㊔烉⣏シˣ慳⎵炷妋 ˪㱽厗䴻˫䘬妋嬨炻⇯㚱⬴㔜䘬姀抬炻ㆹᾹὅ䃞⎗ẍ䚳⇘㘢柿㛔Ṣ䘬⿅゛慳ˬ㬊奨˭ᷳ⎵炸ˣ橼䚠ˣ㓅㱽ˣῷ⚻ˣ㕡ὧˣ㬋奨ˣ㝄⟙ˣ崟㔁ˣ㖐㬠ˤ ℐ尴ˤ⛐㬌炻䫮侭⻟婧Ḽ慵䌬佑⮵㕤䎮妋⬿㳦ㆸ䩳䘬⃒⃰ġ⛘ỵ炻䥒奨䘬⮎ ˬḼ䔍˭ᷫ㗗⮵ℐ㚠䘬⣏シ㤪㊔炻䚠䔞㕤㗗娚㚠䘬⮶婾炻℟橼㗗㊯烉䘤⣏ 嶸ㅱ䔞惵⎰ἃ℠䘬妋嬨炻ᷫ㇨媪ˬ䥒㔁ᶨ农˭ˤ ⽫ˣᾖ⣏埴ˣデ⣏㝄ˣ塪⣏䵚ˣ㬠⣏嗽ˤ 䘤⣏⽫炻㗗天ᶲ㯪ἃ㱽ᶳ⊾䛦䓇烊ᾖ⣏埴炻㗗㊯䱦忚ᾖ㊩⚃䧖ᶱ㗏烊 Ӄȃ๗፤ デ⣏㝄炻㗗天デ⼿㬲⊅㝄⟙烊塪⣏䵚炻⇯㊯㍁僓䷃䳸烊㬠⣏嗽炻㗗天嫱⼿ ᶱ⽟䦀⭮啷ˤˬḼ䔍˭䘬⯽攳⌛㗗ˬ⋩⺋˭烉ˬ⇅Ḽ䪈⎒㗗䘤厑㍸⽫ᶨシ Ḽ慵䌬佑炻⛐⋿⊿㛅㛓ẋ堐Ḯᶨ䧖ㆸ䅇䘬妋䴻橼ἳˤ⼴ẋ⬠Ṣ妋嬨俛烊㕡ὧˣ㬋奨⎒㗗⚃ᶱ㗏俛烊㝄⟙ᶨ䪈⎒㖶忽枮炻忽⌛Ḵ怲㝄⟙炻枮⌛ ἃ䴻炻ㆾ侭䘤㎖ἃ⬠⿅゛炻⣏⣂ῇ䓐Ḽ慵䌬佑ˤġ嬔⤪炻䩢➢炷632Į682炸 ⊅⥁㝄⟙烊崟㔁ᶨ䪈廱℞冒⽫⇑䙲㕤Ṿ炻ㆾἄἃ幓㕥㪲⮎炻ㆾἄḅ䓴⁷⮵ ⛐˪⣏Ḁ㱽剹佑㜿䪈˫ˬ䷥㕁䯉䪈˭塷婒炻ˬ䫔ᶨ䷥彐媠㔁ˣ㤕ˣ⬿ˣ橼ˣ ㎂㻠枻炻廱㻠枻⻀忂㻠枻烊㖐㬠䪈⎒㗗⎴㬠⣏嗽䦀⭮啷ᷕˤ˭炷⌟ᶨᶲ炸 ⎵ˤ㕤ᷕ䔍ẍḼ攨↮⇍烉ᶨ㔁䙲㚱㬲炻Ḵ㗪⇑ⶖ⇍炻ᶱ娖⬿⎬䔘炻⚃橼⿏ ⛐㘢柿䚳Ἦ炻ˬḼ䔍⎒㗗⋩⺋ˤ˭⃀䭉⤪㬌炻ℑ侭䘬ⶖ䔘ὅ䃞㖶栗⬀ ᶵ⎴炻Ḽ⼿⎵ㆠ昼ˤ˭⍰⤪炻⃫㙱˪㱽厗⬿天˫攳䭯⌛婒炻ˬ⮯㫚妋慳㬌 ⛐ˤˬḼ䔍˭䘬↮栆炻㗗叿䛤Ḷἃ㔁⼺䘬ᾖ埴⮎嶸炻⽆⚈埴⇘㝄⛘䘬⯽攳ˤ 䴻炻䔍攳ℕ攨↮⇍炷⇅徘⣏シ炻㫉彐䴻⬿炻ᶱ㖶娖䓐炻⚃慳柴⎵炻Ḽ栗㔁䚠⮵侴妨炻ˬ⋩⺋˭℟橼堐䎦㘢柿⿅゛橼䲣䘬䳬䷼䳸㥳ˤ忁ᾳ䳸㥳㚱叿ℏ 18 㰈䓘欗⍫烉˪娛妋㐑姞㬊奨˫炷㜙Ṕ烉⣏啷↢䇰炻 ⸜炸炻枩 ˤ⛐㬌暨天婒㖶炻 ⛐䘬怷廗斄Ὢ炻Ṿ婒烉ˬ㇨媪䃉慷≓Ἦ䘉べ㇨央炻ᶵ䞍䃉㖶⌛㗗㖶炻Ṳ攳 63 ġġġ䎦⬀㘢柿䘬叿ἄ⣏⣂䴻忶㿴枪⣂㫉䘬㔜䎮炻⼤㬌ᷳ攻䘬䚠Ụ⿏炻ㆾ姙㗗㿴枪㔜䎮䘬奢ᷳ炻㓭妨⣏シ烊㖊䞍䃉㖶⌛㖶炻ᶵ⽑㳩≽炻㓭⎵䁢㬊烊㚿䃞⣏㶐炻␤ᷳ ġġġ䳸㝄ˤ忁㗗ᶨᾳ⎗傥䘬`姕炻ỮㆹᾹ䎦⛐⎒傥㍍⍿ᶨᾳ⎗傥⚈塓㔜䎮侴怕㓡嬲Ḯ䘬 ġġġġ㘢柿㔯䌣橼䲣ˤ 䁢奨烊㖊倆⎵⼿橼炻橼⌛㓅㱽烊㓅㕤ῷ⚻炻ẍῷ⚻妋炻崟㕤㕡ὧ烊㕡ὧ㖊 164 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 165

㓅炻ℕ㴰㔯佑炸ˤ˭ῇ揺ᷳシ㗕䃞劍㎕ˤ军㬌炻Ḽ慵䌬佑䘬妋䴻橼ἳ⺋䁢 ୥ՄНᝧȈ 忳䓐炻忪ㆸㄋἳˤ Ḽ慵䌬佑炻傥嬻䔞㗪㚱㔯⊾䘬ᷕ⚳Ṣ㭼庫⭡㖻⛘㍍⍿ἃ䴻䘬⿅゛炻军漵㧡ˤ˪⣏㘢⹎婾˫ˤ˪⣏㬋啷˫Ⅎ 25ˤ ⮹㗗㈲⢾Ἦ䘬ἃ㔁⿅゛㓦⇘ṾᾹ俛䅇傥娛䘬堐徘㕡⺷塷炻ˬ⎵ˣ橼ˣ⬿ˣ 㘢柿ˤ˪㱽厗䌬佑˫ˤ˪⣏㬋啷˫Ⅎ 33ˤ 䓐ˣ㔁˭㗗ṾᾹ᷎ᶵ旴䓇䘬ⷠ䓐录⼁ˤ忁䧖妋䴻橼ἳ䘬⼊ㆸ冯⺋㲃忳䓐炻㘢柿ˤ˪䵕㐑䴻䌬䔷˫ˤ˪⣏㬋啷˫Ⅎ 38ˤ 㖊㗗ἃ㔁⁛ℍẍ⼴₺慳忻ᶱ㔁Ḻ≽䘬䳸㝄炻㚜䁢㬌⼴ᶱ㔁䘬㶙⹎圵⎰攳∝ 㸃䃞ˤ˪㱽厗䴻⣏シ˫ˤ˪临啷䴻˫Ⅎ ˤ ℐ㕘䘬⿅゛㟤⯨ˤᷕ⚳ἃ㔁⽆⬠㳦忚ℍ⬿㳦ἃ㔁䘬㧁娴炻㗗⁷ˬḼ慵䌬佑˭ ⽿䡸ˤ˪ἃ䣾䴙䲨˫ˤ˪⣏㬋啷˫Ⅎ 49ˤ 忁㧋䘬妋䴻橼ἳ侴ᶵ⬴ℐ㗗ẍ⼨㇨婒䘬ˬ䴻℠⇌慳˭炻⌛㇨媪ˬ⇌㔁˭ˤ 昛⭭〒炷2001炸ˤ˨婾杻グ˩炻˪慹㖶棐⎊䧧⇅䧧˫ˤ⊿Ṕ烉ᶱ倗㚠⸿ˤ ἃ㔁⬿㳦炻⛐㬟⎚ᶲ䁢ᷕ⚳㔯⊾㍸ὃ㕘䘬⿅゛㸸㱱炻᷎⽆昳Ⓒ㗪㛇攳⥳徸㰈䓘欗⍫炷炸ˤ˪娛妋㐑姞㬊奨˫ˤ㜙Ṕ烉⣏啷↢䇰ˤ 㻠Ὣㆸᶨᾳ⴬㕘䘬㔯㖶⁛䴙烉ᶨ䧖㍍⍿Ḯἃ㔁⿅゛㲿䥖䘬㕘㔯⊾炻媠⤪Ⓒ 啵㖍㖴炷2003炸ˤ˪ℕ㛅⇌㔁婾䘬䘤⯽冯㺼嬲˫ˤ⎘⊿烉㔯㳍↢䇰䣦ˤ ẋ慵䌬⬠ˣ⬳㖶䎮⬠ˣ慹⃫ℏᷡ⬠炻ᷕ⚳Ṣ䘬䱦䤆䓇㳣⽆㬌ᶵ傥僓暊ἃ㔁㛶⚃漵炷2003炸ˤ˪⣑⎘㘢侭䞼䨞˫ˤ⊿Ṕ烉⊿Ṕ⣏⬠↢䇰䣦ˤ 䘬⼙枧ˤ䚠⮵侴妨炻⇌㔁㚱≑㕤⺢䩳⬿㳦ℏ悐㚱㪲⦩⿏䘬ἃ℠橼䲣炻侴嫃㠩┇崭炷2001炸ˤ˨侣嬗㔯⬠冯ἃ℠˩炻˪ἃ⬠䞼䨞⋩ℓ䭯˫ˤᶲ㴟烉ᶲ 䴻⇯傥⸓≑ἃ⬠⿅゛忚ℍ⎬䣦㚫昶Ⰼ䘬℔ℙ柀➇ˤ 㴟⎌䯵↢䇰䣦ˤ ⚈㬌炻ᷕ⚳ἃ㔁劍゛彶Ἦ㕘䘬䘤⯽㨇忯炻Ṏ㗗ㅱ⽆㕘䘬妋䴻橼ἳℍ 䈇㼌⬓炷炸ˤ˨婾櫷㗱ẍἮᷳⲯ⯂婯彗⍲℞⼙枧˩炻˪㲐⎚滳⎊䧧˫ˤ ㇳ炻ᶵ⽭⿍㕤⇌㔁炻侴天㺼両䔞ẋ䘬嫃䴻㕡⺷炻ẍ㯪⣹⎰䎦ẋ䣦㚫䘬䱦䤆 ⊿Ṕ烉ᷕ厗㚠⯨ˤ 䓇㳣ˤ 䓛Ⰸ䆸㖶炷2001炸ˤ˨⋿⊿㛅₺⭞䴻⬠佑䔷ᶱ婾˩炻˪㰇喯䣦㚫䥹⬠˫炻䫔 4 㛇ˤ ⬓⯂≯炷2009炸ˤ˨䴻⬠䪈⎍冯ἃ䴻䥹⇌⍲㻊櫷ℕ㛅㔯⬠䎮婾˩炻˪大⊿ ⣏⬠⬠⟙˫炻䫔 4 㛇ˤ 㸗䓐⼌炷1983炸ˤ˪㻊櫷ℑ㗱⋿⊿㛅ἃ㔁⎚˫ˤ⊿Ṕ烉ᷕ厗㚠⯨ˤ ἁ㔎⹟炷2004炸ˤ˪櫷㗱䌬⬠⎚˫ˤ⊿Ṕ烉⊿Ṕ⣏⬠↢䇰䣦ˤ ⻝ỗ῱炷2004炸ˤ˨ἃ䴻䥹⇌冯⇅Ⓒ㔯⬠䎮婾˩炻˪㔯⬠怢䓊˫炻䫔 1 㛇ˤ 166 《華梵人文學報》天台學專刊論「五重玄義」的解經體例——再談中國佛教宗派的成立依據 167

QRWUHDOO\OLHLQWKRVHFODVVL¿FDWLRQVEXWUDWKHUKDVWRGRZLWKWKHVHDUFKDQG On the “Five-Sectioned Interpretation” as a exploration of a “perfect regulation” or “method” for Buddhist exegesis. Regulation for Buddhist Exegesis in Tiantai Keywords: ¿YHVHFWLRQHGLQWHUSUHWDWLRQVHYHQIROGH[SODQDWLRQFODVVL¿FDWLRQ %XGGKLVP5HWKLQNLQJWKH*URXQGVIRUWKH of Buddhist teachings, exegesis of Buddhist scriptures Rise of Chinese Buddhist Schools

Li Silong

Abstract Zhiyi who is the actual founder of Tiantai Buddhism interprets various %XGGKLVWVFULSWXUHVDFFRUGLQJWRDVW\OHZKLFKLVNQRZQDVWKH³¿YHVHFWLRQHG LQWHUSUHWDWLRQ´RU³¿YHFKDSWHUV´ZKLFKKDVHVWDEOLVKHGDVHWRIUHJXODWLRQVIRU Buddhist exegesis: (1) “differentiating substance”, (2) “disclosing essence”, (3) “discussing function,” and (4) “classifying scriptures.” Such a style of explaining Buddhist scriptures results from the habit of preaching Indian Buddhist scriptures to a Chinese audience in the Northern and Southern Dynasties. Zhiyi’s way of preaching has been affected by both Confucianism and the Dark Learning, later also called New Taoism. It is similar to the style of preaching the Confucian canon at that time, and also adopts the terminology from the Dark Learning, which can be easily recognized in expressions such as “differentiating substance” and “disclosing essence.” Similarly, his approach of discussing names and its corresponding ideas is rooted in this. Based on this paradigm of Buddhist exegesis, melting with Confucianism and the Dark Learning, Indian Buddhism has been successfully integrated into the mainstream of Chinese culture. Since the Chinese habit of classifying the %XGGKLVWWHDFKLQJVLVMXVWDFRPSRQHQWRIWKHUHJXODWLRQRIWKH³¿YHVHFWLRQHG interpretation,” the reason for the arising of Chinese Buddhist schools does 168 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 169

Љѯήᢏᇅ๽ᝓήᢏ

昛劙┬ ᷕ厗ἃ⬠䞼䨞㇨䞼䨞⒉ ᄢौ ; ⛐ᷕ⚳ἃ㔁ᷕ炻㑭攟㕤䎮婾⺢㥳䘬ℑ⣏⬿㳦 ĮĮĮĮĮ ⣑⎘⬿ˣ厗♜⬿炻 ℞㛔幓㕤奨㱽ᶲ炻䘮㚱㇨媪䘬ᶱ奨ˤ⯙⣑⎘侴妨炻㚱焏䨢ˣ`ˣᷕ 焐 ᶱ奨烊⯙厗♜侴妨炻㚱焏䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡ 焐 ᶱ奨ˤ㬌Ḵ侭 ᷳᶱ奨䨞䪇㚱ỽ䈡刚烎℞⼤㬌ᷳ斄Ὢ⍰㗗⤪ỽ烎ᶼ℞㗗⏎㴱⍲⮵ἃ㔁媠䴻婾ᷳ⇌㓅烎媠⤪㬌栆⓷柴炻ῤ⼿⏦Ṣᷳ≈ẍ㍊䳊ˤ ➢㛔ᶲ炻⯙⣑⎘侴妨炻ẍ 焏䨢ˣ`ˣᷕ 焐 ᶱ奨ᷳ彗嫱㕡⺷Ἦ⮎嶸奨㱽炻ᷫ军⮵⚻圵ᶱ媎ᷳ婾徘Ṏᶵ暊ᶱ奨烊⯙厗♜侴妨炻ẍ 焏䛇䨢ˣ 䎮ḳ䃉䣁ˣ␐念⏓⭡ 焐 ᶱ奨ᷳᶨ忻寶䩖㕡⺷Ἦ⣹ℍ㱽䓴炻ẍ⍲⺢㥳厗 ♜⇍㔁ᶨḀᷳ慵慵䃉䚉㱽䓴䶋崟ˤ⚈㬌炻⎗⼿䞍ᶱ奨ᶵ⁭㕤⣑⎘ˣ厗 ♜ᷳ奨㱽ᶲ㈖㺼叿㤝慵天䘬奺刚炻ᶼ冯℞䎮婾⺢㥳Ṏ㚱㤝⭮↯ᷳ斄Ὢˤ ⣏橼ᶲ侴妨炻⣑⎘焏䨢ˣ`ˣᷕ焐 ᶱ奨炻⛐婾嫱彗䟜ᶲ炻枿℟䈡刚烊厗♜ 焏䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡ 焐 ᶱ奨炻㕤⯽攳媠㱽䶋崟䚠䓙ᶲ炻枿䁢㑭攟ˤ⣑⎘ẍ 焏䨢ˣ`ˣᷕ 焐 ᶱ奨Ἦ↮⇌⚃㔁炻ᶼẍ 焏 ⌛䨢⌛` ⌛ᷕ 焐 ᶨ⽫ᶱ奨Ἦ⯽䎦⚻㔁ᷳ㶙⺋烊厗♜ẍ 焏䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念 ⏓⭡ 焐 ᶱ奨Ἦ⣹ℍ㱽䓴炻ᶼẍ㬌ᶱ奨Ἦ娖慳⇍㔁ᶨḀᷳ佑䎮炻Ṏ㓅Ḽ 㔁ᷳ佑䎮ˤ➢㛔ᶲ炻㬌Ḵ⬿ᷳᶱ奨炻䘮℟⁁Ḯ㶙⺋ᷳ佑炻ᶼ冯℞⇌㔁䘮㚱㤝⭮↯ᷳ斄Ὢˤ ⚈㬌炻㛔婾㔯憅⮵㬌Ḵ⬿ᷳᶱ奨Ἦ≈ẍ㍊妶ˤᷣ天↮ㆸᶱ㕡朊烉椾⃰炻婾徘⣑⎘ᷳᶱ奨烊㍍叿炻婾徘厗♜ᷳᶱ奨烊㚨⼴炻㍊妶⼤㬌ᶱ 奨㇨℟ᷳ䈡岒ˤ ᜰᗤຠȈ ġġġġġġġ⣑⎘ˣ厗♜ˣᶱ奨ˣᶨ⾝ᶱ⋫ˣ␐念⏓⭡ 㓞䧧烉2012į10į25ġġ㍍⍿↲䘣烉2013į01į25 170 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 171

奨炷⚻枻奨炸ℑ䧖ˤĲ ➢㛔ᶲ炻⣑⎘⛐婾徘ᶨ⽫ᶱ奨ᷳ⇵炻⼨⼨⃰⯙ ൧ȃࠊّ 㫉䫔ᶱ奨ἄᶨ婒㖶ˤ ⛐⣑⎘⬿炻㚱㇨媪䘬焏䨢ˣ`ˣᷕ 焐 ᶱ奨烊⛐厗♜⬿炻㚱㇨媪䘬焏䛇 ⯙㫉䫔ᶱ奨侴妨炻焏䨢ˣ`ˣᷕ 焐 ᶱ奨⏰䎦㫉䫔ⶖ⇍ᷳ䎦尉炻⌛ 焏䨢䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡ 焐 ᶱ奨ˤ㬌ℑ⬿⎬℟㚱ᶱ奨炻⼤㬌㚱ỽ䈡刚烎⍲ ɦ`ɦᷕ 焐ˤ㬌䨢奨ˣ`奨ˣᷕ奨炻Ṏ⎗䧙䁢Ḵ媎奨ˣ⸛䫱奨ˣᷕ忻䫔ᶨ ⼤㬌㚱ỽ斄Ὢ烎ᶼ冯℞⼤㬌ᷳ⇌㔁㚱ỽ斄Ὢ烎忁㗗ῤ⼿㍊妶䘬嬘柴ˤ 佑媎奨炻⤪˪㐑姞㬊奨˫ḹ烉 ⯙⣑⎘⬿侴妨炻焏䨢ˣ`ˣᷕ 焐 ᶱ奨ᷫ㗗℞㔁奨⿅゛ᷳ㟠⽫ˤ⚈ 焏䨢ˣ `ˣᷕ 焐 ᶱ奨炻侴⺢䩳Ḯ㫉䫔ᶱ奨炷ㆾ㫉䫔㬊奨ˣⶏ⹎㬊奨炸冯ᶨ⽫ᶱ奨 ԛܴᢀ࣬ǴᢀԖΟǺவଷΕޜǴӜΒᒅᢀǹவޜΕଷǴӜѳ฻ᢀǹ 炷⌛⚻枻奨ˣ⚻枻㬊奨炸炻ᶼὅ㬌ᶱ奨⺢㥳Ḯ啷ˣ忂ˣ⇍ˣ⚻ᷳ⇌㔁⿅゛炻 ΒᢀࣁБߡၰǴளΕύၰǴᚈྣΒᒅǴЈЈ஍ྐǴԾฅࢬΕᙓஇऩ ᷫ军ὅ㬌ㆸ䩳ḮˬḼ␛ℓ㔁˭炷Ḽ㗪ℓ㔁炸䘬⇌㔁橼䲣炻ẍ 焏 ⚻ℤ⇍ 焐 Ἦ ੇǴӜύၰಃ΋ကᒅᢀǶ3! ↮⇌厗♜炻ẍ攳温栗⥁炷䳽⼭⥁炸ᷳ 焏䲼⚻ 焐 Ἦ⼘栗㱽厗ᷳ䈡岒ˤ䓙㬌⎗ 䞍炻ᶱ奨㕤⣑⎘㔁奨ᷳ慵天⿏ˤ ⛐㬌⺽㔯ᷕ炻㗗⮵ᶱ奨⃰ἄᶨ䯉䔍婒㖶炻⤪ᶳ⚾堐㇨䣢烉 ⯙厗♜⬿侴妨炻焏䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡ 焐 ᶱ奨炻ᷫ㗗ᾖ厗♜㱽䓴ᷳ㤝慵天䘬奨㱽炻ᶼ㗗䓐ẍ堐娖厗♜ᶨḀ㔁佑ᷳ㕡⺷ˤ䓙㬌⎗䞍炻㬌ᶱ 奨㱽 ⎵䧙䔘⎵ 奨㕤厗♜㔁奨ᷳ慵天⿏ˤ 1įġ⽆`ℍ䨢䨢奨 Ḵ媎奨晾䃞ᶱ奨㕤⣑⎘ˣ厗♜䘮㈖㺼叿㤝慵天ᷳ奺刚炻Ữ⮵㬌Ḵ⬿ᷳᶱ奨䘬㫉䫔 2įġ⽆䨢ℍ` `奨 ⸛䫱奨斄Ὢ炻ᶨ凔庫⮹⮵℞≈ẍ㍊妶ˤ⯌℞厗♜䘬ᶱ奨㗗ẍ⽒⸷㻠忚䘬㕡⺷⣹ℍ ᶱ ġġġġ 奨厗♜㱽䓴炷䛇䨢奨ɦ䎮ḳ⚻圵奨ɦ␐念⏓⭡奨炸烎ㆾ㗗ᶱ奨⼤㬌⎬冒⎗⣹ 3įġ暁怖暁䄏 ᷕ奨 ᷕ忻䫔ᶨ佑媎奨 ℍ厗♜㱽䓴烎ㆾ㗗Ṏ⎗ẍ⼤㬌Ἦ⏰䎦厗♜㱽䓴烎℞冯⇌㔁ᷳ斄Ὢ⍰㗗⤪ ỽ烎㗗⏎⎗⮯Ḽ㔁㓅㕤ᶱ奨Ἦ婾徘烎ᷫ军℞冯厗♜⬿ᷳḼ㔁⋩⬿ᷳ斄Ὢ⍰ ㍍叿炻˪㐑姞㬊奨˫⮵㬌ᶱ奨≈ẍᶨᶨ婾徘ˤẍ 焏䨢奨焐㲗昌䛦䓇⮵ᶱ䓴㗗⤪ỽ烎媠⤪㬌栆⓷柴炻㚱⼭ᶨᶨ≈ẍ慸㶭ˤ 䓇㬣ᷳ➟叿炻ℵẍ 焏 `奨焐䟜昌ḴḀ⮵䨢ᷳ➟叿炻㚨⼴ẍ 焏 ᷕ奨焐怖昌⮵ 㛔婾㔯ᷣ天⯙ᶱ㕡朊Ἦ㍊妶烉椾⃰炻婾徘⣑⎘ᷳᶱ奨烊㍍叿炻婾徘厗䨢ˣ`ᷳ➟⍾ˤ ♜ᷳᶱ奨烊㚨⼴炻㍊妶⼤㬌ᶱ奨㇨℟ᷳ䈡岒ˤ 椾⃰炻⯙䨢奨侴婾炻㬌䨢奨⍰䧙䁢Ḵ媎奨炻⤪˪㐑姞㬊奨˫ḹ烉

ΒᒅᢀǶقӝፕǴࡺ܌җ၍཮Ǵૈޜϐ၍ǴޜǴᢀଷࣁΕޣΒᒅق܌ ະȃЉѯϟήᢏ Ǵҭൺ᛽ଷǶӵ໦ନวምǴ΢ᡉΠܴǴҗ੿ޜـϐВǴߚՠޜΞ཮

Κȃήᢏϟϲో Ĳġġ㛔婾㔯⮵⣑⎘ᶱ奨ᷳ婾徘炻⁭ἄᶨ䯉天ᷳ婒㖶炻娛⍫㊁叿˪⣑⎘䶋崟ᷕ忻⮎䚠婾˫ ⮵⣑⎘侴妨炻㇨媪䘬焏䨢ˣ`ˣᷕ 焐 ᶱ奨炻⎗↮䁢㫉䫔ᶱ奨ˣᶨ⽫ᶱ ġġġġġĩ 㱽溻㔯⊾↢䇰炻1995 ⸜ 3 㚰 Ī 䫔ᶨˣḼˣℕ䪈ˤˤˢ ĳġġ˪㐑姞㬊奨˫⌟ 3ġĩCBETA, T46, no. 1911, p. 24, b5-8)ˤ 172 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 173

ଷᡉளࢂΒᒅᢀǶϞҗଷ཮੿ǴՖཀߚΒᒅᢀǶΞ߫ࢂ܌ઇǴ੿ࢂ ᛽ǴࣣҔճ੻ܭдǶԜ᝽வޜΕଷҭ੿੿ȐਢǺҭȑ߫Ǵ҅Ҕܭଷ ѳ฻Ǵཀӵ߻ᇥ 5Ƕق੿ᒅᢀǶઇҔӝፕǴࡺ ࣁϯ౲ғǴࡺӜࣁΕଷǶൺقҔᔈ܌߫ᒅᢀǴऩவقઇᔈ܌ҔǴऩவ܌ ΒᒅᢀǶΞϩձԖΟᅿǺ΋ऊ௲Ԗᒿ௃ΒᒅᢀǴऊՉԖᒿ௃ඵΒق ᒅᢀǴऊ᛾ԖᒿඵΒᒅᢀǶ߃ᢀϐфǴᗨ҂ࠨ੿ǴளԖᒿ௲ǵᒿՉ 㬌`奨ᷳㆸ䩳炻㗗䓙㕤䟜`䓐`炻㕤ˬ`˭℟ᶨ䟜ᶨ䓐炻㓭䧙㬌奨䁢⸛䫱 ፕΒᒅᢀ 4Ƕ 奨炻ᶵ⎴䨢奨⎒䟜`侴ᶵ䓐`炻Ṏ䯉㑯Ḯ䨢奨冯`奨ᷳⶖ⇍ˤ⍰⤪˪㐑姞㬊奨˫⌟ 6烉㬌婒㖶䨢奨ỽẍ⍰䧙䁢Ḵ媎奨炻㚱⚃溆䎮䓙烉 ǴջࣁѤǺ΋ΕଷཀǵΒܴΕଷӢጔǵΟޣΕଷઇݤၹޜ1į 傥㇨⎰婾烉奨`䁢ℍ䨢ᷳ娖炻䨢䓙娖㚫炻傥㇨⎰婾炻㓭妨Ḵ媎奨ˤ ಃΒǵவ 2į 夳䨢嬀`烉㚫䨢ᷳ㖍炻朆Ữ夳䨢炻Ṏ⽑嬀`ˤ ܴΕଷᢀǵѤܴΕଷՏǶΕଷཀޣǴԾԖՠவޜΕଷǴԾԖޕޜߚ 3į 䟜䓐⎰婾烉὿㗗㇨䟜炻䛇㗗㇨䓐ˤ劍⽆㇨䟜ㅱ妨὿媎奨炻劍⽆㇨䓐ㅱ妨ġġ ޜǴઇޜΕଷǶϻΒ४ඵᘐǴҭӕ᛾੿ǴคεൿࡺǴόӜ๦ᙓǶ๮ ԖϩǴޜ࣬ǴΒ४ҭࣣளǴԶόӜࣁՕǶऩፕԾՉΕ܄ġġġġġġġġġġġġġġġġġġġġġġġ䛇媎奨ˤ䟜䓐⎰婾炻㓭妨Ḵ媎奨ˤ ᝄϓǺፏݤჴ 4į 晐㔁晐埴烉⇅奨晾㛒⣹ℍᷕ忻炻⼿㚱晐㔁ˣ晐埴婾Ḵ媎奨ˤ ऩፕϯނрଷ߾คǶ๦ᙓவଷΕޜǴԾઇᑛ๱ǴόӕΥϻǹவޜΕ ㎃妨ᷳ炻䨢奨䘬ㆸ䩳炻㗗䓙`侴Ἦ炻ὅ`ᷳ傥娖侴䩳㇨娖ᷳ䨢ˤ劍⯙ ଷǴઇдᑛ๱ǴόӕΒ४ǶೀԖόࢉǴݤ౳᛽ᛰǴཁൿ೰ੰǴറང ὿侴妨炻⎵὿媎奨烊劍⯙䛇侴妨炻⎵䛇媎奨ˤ὿䁢㇨䟜炻䛇䁢㇨䓐炻⌛ẍ คज़Ǵঋᔮค॰ǴЈҔԾӧǴ๓ѯБߡǴӵޜύᅿᐋǶΞӵһ৔ޜ ӸճдǴד౲ғ҉คճ੻ǶܭǴ߾ޜܭόзቝӦǶऩՐܐ䨢䟜`ˤ㇨ẍ炻䨢奨⍰䧙䁢Ḵ媎奨ˤ ύǴ⎐⎐࣬ `奨炻㇨㑼ả䘬奺刚炻⇯ᷣ天叿䛤㕤ヰずᶲ炻䁢⊾䛦䓇ᷳ㓭炻侴⽆䨢 ջΕଷϐཀΨǶ6 ℍ`炻⤪˪㐑姞㬊奨˫ḹ烉㬌忚侴冱厑啑冯ḴḀ㇨嫱ᷳⶖ⇍Ἦἄ⮵㭼炻⻟婧ˬ⽆䨢ℍ`˭䁢厑啑ヰず䈑ᷳ䈡刚炻ᶵℙ㕤ḴḀˤ⍰˪㐑姞㬊奨˫⌟ 6烉⊾ ޕёԖǴՖଷёΕǶ྽ޜǴۘคޜǴऩࢂΕޣΕଷǴӜѳ฻ᢀޜவ ȭǶϩձᛰੰԶޜȬவق੿ߚ੿ǴБߡрଷǴࡺޕԜᢀࣁϯ౲ғǴ ፏ౲ғᜬॹـԖϖǺ΋ǵཁൿЈख़Ǵ߃ઇଷਔǴقǴౣޣᢀȑ ΕଷӢጔޜǴఈ߻ᆀѳ฻ΨǶ߻ᢀȐࡰޣȬΕଷȭǶѳ฻قคৡᙤǴࡺ Ǵӕᡏࠉ໾७ൺޜઇଷੰǴόҔଷݤǴՠҔ੿ݤǴઇ΋όઇ΋Ǵ҂ࣁѳ฻ǶࡕᢀȐࡰ ᅢᑛόૈளрǴଆεཁൿངӕ΋ηǶϞࡽᘐൽΕ धᆶ኷ܘǴҁวѶᇣޣᔆᑑǶΒǵᏫҁᇣᜫܘȬѳ฻ȭ ໜख़ǶӃΓࡕρǴᆶقǴᗋҔଷݤǴઇǵҔࡽ֡Ǵ౦ਔ࣬ఈǴࡺੰޜଷᢀȑઇ ҁᚶǴבऩᐱխູၴӃЈǴόךՅǴόૈϩձᅿ зளӼᗦǴϞ౲ғधӭ҂ૈளࡋǴܭـՅǴᗨـޜـ߃ள౳໒ǴޓΨǶϞ྽᝽ϐǴӵ ݤǴҭԖεᜫǴܭΒᒅԶόૈҔ ଁ௭֖᛽ǶΕଷӕ٣ǴԶЇᏤϐǶΒ४߃཰ό༿ـᒿඵϐਔǴҭޜᅿыЕਥಳ݄ယᛰࢥᅿᜪǹவଷΕ ՅǴջ᛽ᅿᜪǴࢰှӢጔǴ㽏ಒᛰ१ࣣـޜـଷǶऩΓ౳໒ࡕǴૈ ĵġġ˪㐑姞㬊奨˫⌟ 3ġĩ&%(7$7QRSFĪˢ 5 ˪㐑姞㬊奨˫⌟ 6ġĩ&%(7$7QRSEFĪ Ĵġġ˪㐑姞㬊奨˫⌟ 3ġ(CBETA, T46, no. 1911, p. 24, b9-18)ˢ 174 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 175

ǶٽځǶ๦ᙓόᅟǴӵ҆ள१தᏫڛ܌λǴ౲ဃڗǴଏεב႖ғύ Οǵඵች౓ճǴऩΕޜਔǴջޕޜύԖకдϐၸǶՖаࡺǻऩՐܭ 䓙㬌⎗䞍炻ᷕ忻奨℟⁁Ḯ暁怖暁䄏ᷳ䈡刚炻ẍˬ䨢奨˭䨢䓇㬣炻ẍˬ`奨˭ `Ε 䨢㴭㥫炻㬌䁢暁怖䨢`烊侴⎴㗪䓐䨢䓐`炻㬌䁢暁䄏䨢`炻㓭妨ẍ䨢ˣޜၸςǴߚޕՕݤࣣόૈᒤǶࡽىڀ߾คృՕ୯β௲ϯ౲ғǴޜ ଷǶѤǵ๓ѯБߡǴૈΕШ໔ǴᗨғԝྠඊόૈཞඵችǴ፿ም੮ᜤ Ḵ奨䁢㕡ὧ忻炻忚侴ᾖᷕ忻奨炻ẍ㬌㕟昌䃉㖶べˤ㬌栗䣢Ḯ⇍㔁厑啑枰㕤 ᔆշϯၰǶϖǵεᆒ຾ΚǴᗨՕၰߏᇻǴόаࣁᇿǹᗨ౲ғኧӭǴ 䨢ˣ`Ḵ奨➢䢶ᶲ炻ㇵ傥忚侴ᾖ佺ᷕ忻奨炻⤪˪㐑姞㬊奨˫⌟ 3烉 ԶཀԖ߿ǶЈ୲คଏǴᆒ຾ว፪Ǵ߃คੲ࡙ǴࢂӜϖጔǶ7 ǶԜကϓՖǻ܄ՕـӭችӭॿόۓୢǺȠε࿶ȡȐࡰ੓ᄷ࿶ȑϓǺ Ƕ܄ՕـӭችϿǴόۓ⍰˪㐑姞㬊奨˫⌟ 6烉 เǺԛಃΟᢀǴΒ४Ϸ೯๦ᙓԖ߃ᢀϩǴԜឦ ǶΒᢀࣁБߡǴ܄ՕـϿǴҭόۓձ௲๦ᙓԖಃΒᢀϩǴԜឦችӭ Ƕ: ܄ՕـǵΒ᛽ᛰǵΟ௤ᛰ 8Ƕ ளΕಃΟᢀǴ߾ੰޕǴջࣁΟǺ΋ޣΟǵܴΕଷᢀ

ẍ厑啑ᷳヰず⽫慵ˣㅞ㛔娻栀ˣ㘢ㄏ䋃⇑ˣ┬ⶏ㕡ὧˣ⣏䱦忚≃䫱炻Ἦ婒㬌婒㖶Ḯ⯙㫉䫔ᶱ奨ᷳⶖ⇍侴妨炻ḴḀ⍲忂㔁厑啑⎒㚱䫔ᶨ奨炷䨢奨炸侴㖶厑啑䁢ỽˬ⽆䨢ℍ`˭炻ᶼẍ䞍䕭ˣ嬀喍ˣ㌰喍䁢厑啑ℍ`奨㇨ᾖ婚柴ˤ ⶚炻侴⇍㔁厑啑⎗忼䫔Ḵ奨炷`奨炸炻ᶼ枰㕤䨢ˣ`Ḵ奨䁢➢䢶ᶲ炻ㇵ傥㬌⛐⛐栗䣢`奨䘬叿䛤溆炻⛐㕤厑啑忻ᶲ炻婒㖶⣏Ḁ厑啑ᷳᶵℙ㱽炻⎴㗪忚侴ᾖ䫔ᶱ奨炷ᷕ奨炸Ĳıˤ ḇ⼘栗Ḯ厑啑ᷳ䱦䤆炻䁢Ḯ⹎⊾䛦䓇炻㓭枰䞍䕭ˣ嬀喍ˣ㌰喍炻ẍ䧖䧖┬ 劍⽆ᶱ奨䘬↮⇍㫉䫔Ἦ䚳炻⌛⊭⏓Ḯ啷ˣ忂ˣ⇍ˣ⚻㔁ᷳ奨㱽炻㚱㪲 ⶏ㕡ὧˣ䃉㭼䘬⣏䱦忚Ἦ⚻㺧ἃ忻ˤ晾ℍᶾ攻炻侴䓇㬣䄑゙ᶵ傥㎵㘢ㄏ炻 ⮎㶢㶙ᷳⶖ⇍ˤ啷ˣ忂Ḵ㔁㚱䫔ᶨ奨炻⇍㔁厑啑㚱䫔ᶨˣḴ奨炻枰ẍ䨢ˣ 怖晄䔁暋⻴≑⊾忻ˤ `Ḵ奨䁢㕡ὧ炻ㇵ傥忚侴ᾖ䫔ᶱ奨ˤ劍傥䚜㍍䶋ᷕ忻侴ᾖ炻㬌䁢⚻㔁ᷳ奨军㕤ᷕ忻奨炻ᷣ天⛐䨢ˣ`Ḵ奨䘬➢䢶ᶲ炻忚侴暁怖䨢ˣ`Ḵ怲炻⍲ 㱽炻⤪˪㐑姞㬊奨˫⌟ 1烉暁䄏䨢ˣ`炻⤪˪㐑姞㬊奨˫ḹ烉 ݤࣚǴۺǴ߃ጔჴ࣬Ǵ೷ნջύǴคό੿ჴǶᛠጔݤࣚǴ΋ޣ༝Ⴅ!! ύၰಃ΋ကᢀޣǴ߻ȐࡰޜᢀȑᢀଷޜǴࢂޜғԝǹࡕȐࡰଷᢀȑ !!΋Յ΋३คߚύၰǶρࣚϷՕࣚǴ౲ғࣚҭฅǶ഍ΕࣣӵǴคधё ᢀࣁБߡၰள཮ύၰǴࡺ !!௭ǹคܴლമǴջࢂ๦ගǴค໣ёᘐǹᜐٕࣣύ҅Ǵคၰёঅǹғޜ੓ᄷǴᚈ፿ΒᜐǴࢂӜΒޜǴࢂޜޜᢀ ǴࡕᢀҔଷǴࢂࣁᚈӸБߡǴ !!ԝջ੓ᄷǴคྐё᛾Ƕคधค໣ǴࡺคШ໔ǹคၰคྐǴࡺคрШޜЈЈ஍ྐࢬΕᙓஇऩੇǶΞ߃ᢀҔق Ш໔ғྐݤ࣬Ƕ߻ޕǴૈۓǺЈऩӧقΕύၰਔૈᚈྣΒᒅǶࡺ࿶ ᢀࣁΒᅿБߡǴཀӧԜΨǶ9 Ĺġ˪㐑姞㬊奨˫⌟ 3ġĩCBETA, T46, no. 1911, p. 24, c21-28Īٿϐ ĺġġ˪㐑姞㬊奨˫⌟ 3ġĩCBETA, T46, no. 1911, p. 24, c28-p. 25, a3Ī Ĳıġġġ⤪˪㐑姞㬊奨˫⌟ 6烉ˬ⇍㔁劍ἄḴ媎ᶱ媎炻䘮⃫䞍ᷕ忻ˤ劍ἄᶱ媎⎗妋ˤ劍ἄḴ ķġ˪㐑姞㬊奨˫⌟ 6ġĩ&%(7$7QRSFĪˢ ġġġġġ媎侭炻ᷕ忻䁢䛇炻㚱䃉䁢὿炻䄏㬌Ḵ媎⽆⭡ᷕ䔞⎵ᷕ忻ˤɃɃ⇍㔁ἳ䇦炻Ḵ奨㖊㗗 ĸġ˪㐑姞㬊奨˫⌟ 6ġĩ&%(7$7QRSDĪˢ ġġġġ㕡ὧ炻⽭枰㕤ᷕˤ晾⽑⽭枰炻天⇵Ḵ奨ˤḴ奨劍㛒彎炻Ṏᶵ㘯䫔ᶱ奨ḇˤ˭ĩCBETA, T46, no. 1911, p. 80, c10-23Īˢ 176 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 177

஍ฅǴӜЗǹ஍ԶதྣǴӜ ջှ༝Ⴅ௲Зᢀ࣬Ψ 24Ƕ܄คձݤǶݤ׳໔Ƕપ΋ჴ࣬Ǵჴ࣬Ѧ!! ߃ࡕǴคΒคձǴࢂӜ༝ႥЗᢀ 22ǶقᢀǶᗨ!! 䓙㬌⎗䞍炻ᶨ⽫ᶱ奨ᷣ天⛐㕤⏰䎦媠㱽㗗ˬᶵ㪲ᶵ⮎炻ᶵ⃒ᶵ≋炻ᶵ⇵ᶵ 㬌婒㖶ẍ䶋ᷕ忻⮎䚠ℍㇳ䁢⚻奨㬊奨炻ᶼ栗䣢⚻枻㬊ˣ⚻枻奨㗗⎴㗪䘬炻⼴炻ᶵ᷎ᶵ⇍炻ᶵ⣏ᶵ⮷˭ᷳ䈡刚ˤ㓭ẍ 焏 ⚈䶋㇨䓇㱽⌛䨢⌛`⌛ᷕ 焐 Ἦ 㬊䘬䔞ᶳ⌛㗗奨炻奨䘬䔞ᶳ⌛㬊炻Ṏ⌛㗗⭪侴ⷠ䄏炻䄏侴ⷠ⭪ˤ⍰⤪˪㐑栗䣢ᷳ炻ᶼẍ 焏 ᶨ侴ᶱˣᶱ侴ᶨ 焐 ᷳ㧉⺷Ἦ⏰䎦ᷳˤ 姞㬊奨˫⌟ 6 ḹ烉 ⚈㬌炻⎗⼿䞍ᷕ忻奨㕤⇍㔁␴⚻㔁ᷳⶖ⇍炻⇍㔁厑啑枰㕤䨢ˣ`Ḵ奨䁢➢䢶ᶲ炻ㇵ傥忚侴ᾖ䫔ᶱ奨烊侴⚻㔁⇯䚜㍍䶋ᷕ忻侴ᾖ炻ᶱ奨⎴㗪℟嵛炻 ൽᐕΟΜ 侴啷ˣ忂Ḵ㔁⇯㛒㴱⍲ᷕ忻奨ˤ⤪˪㐑姞㬊奨˫ẍ嬔╣㖶ᷳ炻⤪℞ḹ烉ٿൽǴ୽ߦԖ౦ǶՖаࡺǻձନٿύၰǴҭ߻ઇޕ༝௲߃ ൽǴջΕٿջઇيࢂܭઇคܴǶ༝௲όᅟǴᳬۈЈǴ୏࿶նኧฅࡕ ᔸـଳβǶࡼфόςǴᙯـύၰǴ΋ғёᒤǶǾǾ༝௲߃ЈջঅΟᢀǴόࡑΒᢀԋǶаࢂကࡺǴ !!ࡺȠݤ๮ȡύǴ᝽ӵԖΓऀᢜଯচǴ୤ ௲ǴΟᙒ௲ό၍ύၰӵଳβǴܭջ໪ܴಃΟᢀΨ 23Ƕ !!βǴၱᅌԿݝǴࡕ߾ளНǶǾǾΞ᝽ ೯௲ӵᔸβǴձ௲ӵݝǴ༝௲၍ύၰӵНǶ25!! 㬌栗䣢Ḯ⚻㔁ᷳ奨㱽炻㕤⇅⽫㗪⌛ᶱ奨⎴㗪侴ᾖ炻⚈㬌⍰䧙⚻奨䁢ᶨ⽫ᶱ 奨炷⚻枻奨炸炻㗗㊯㕤㇨䶋ᶲ炻ᶨ媎侴ᶱ媎ˣᶨ㬊侴ᶱ㬊烊㕤傥奨ᶲ炻ᶱ 䵄⎰ᶲ徘㇨婾炻㚱斄ᶱ奨冯⚃㔁ᷳ斄Ὢ炻⤪ᶳ⚾堐㇨䣢烉奨侴ᶨ奨炻Ṏ⌛㗗ᶨ⽫ᶱ奨炻⤪˪㐑姞㬊奨˫⌟ 3烉 ᶱ奨嬔╣ ⚃㔁 Ḧ⛇ 啷 ༝ႥЗᢀ࣬ޣǴаЗጔܭᒅǴ߾΋ᒅԶΟᒅǹаᒅᛠܭЗǴ߾΋З 1įġ⽆`ℍ䨢奨 Ḵ媎奨䨢奨 ᶨ䟜㽽⛇ 忂 ЈԶԖΟ࣬ǶЗǵᒅҭӵࢂǶۺЈǴᗨ΋ۺԶΟЗǶ᝽ӵΟ࣬ӧ΋ 㫉 ნǴ߾΋ნԶ 䫔 2įġ⽆䨢ℍ`奨 ⸛䫱奨 `奨 ᶨ 䟜 ᶨܭЗϐݤᗨ΋ԶΟǴૈЗϐЈᗨΟԶ΋ΨǶаᢀᢀ܌ 䓐 ΟნǹаნวܭᢀǴ߾΋ᢀԶΟᢀǶӵነㄽ२ᛥय़΢ΟҞǴᗨࢂΟ ᶱ 奨㲍⇍ ҞԶࢂ΋य़ǶᢀǵნҭӵࢂǶᢀΟջ΋Ǵว΋ջΟǴόёࡘ᝼Ǵό 3į Ḵ奨䁢㕡ὧ ᷕ忻䫔ᶨ ᷕ忻奨暁怖暁 ៾όჴǴόᓬόӍǴό߻όࡕǴό٠όձǴόεόλǶࡺȠύፕȡ 忻⼿ℍᷕ忻佑媎奨䄏奨 ջଷջύǶΞӵȠߎখ૓ऩȡϓǺӵΓԖҞВޜғݤջ܌ϓǺӢጔ

ǴᗨԖВ౳ҭค ⚻ ⌛䨢⌛`⌛ᷕ奨炷ᶨ⽫ᶱ奨炸㯜 ⚻ޣǴόᔈ໪ВǹऩคՅـᅿᅿՅǶऩ౳ᐱـӀܴྣ 奨 ნǶܭᢀǴՅേܭЗǴВേܭǶӵࢂΟݤό౦Ǵਔό࣬ᚆǶ౳േـ܌ ԜཀǴـӵࢂΟݤǴό߻όࡕǴ΋ਔፕΟǴΟύፕ΋ǶҭൺӵࢂǶऩ

ĲĲ ˪㐑姞㬊奨˫⌟ 1ġĩCBETA, T46, no. 1911, p. 1, c23-p. 2, a2Īˢ ĲĴ˪㐑姞㬊奨˫⌟ 3ġĩCBETA, T46, no. 1911, p. 25, b8-24Īˢ Ĳĳ˪㐑姞㬊奨˫⌟ 6ġĩCBETA, T46, no. 1911, p. 80, c23-p. 81, a4Īˢ Ĳĵ˪㐑姞㬊奨˫⌟ 3ġĩ&%(7$7QRSDĪ 178 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 179

㒂婒䁢厗♜⇅䣾㜄枮ᷳἄ炻䚖⇵㬌㔯䌣ᾅ䔁⛐㱽啷˪厗♜⊠䘤厑㍸⽫䪈˫ Ρȃήᢏᇅցఁ ᷕ炻⍲㼬奨˪厗♜㱽䓴䌬掉˫ˣ⬿⭮˪姣厗♜㱽䓴奨攨˫䫱姣䔷ᷕˤ㼬奨䓙⇵朊ᷳ婾徘炻⎗䞍⣑⎘ᷳ 焏䨢ˣ`ˣᷕ 焐 ᶱ奨炻冯℞⇌㔁ᷳ斄Ὢ㤝 ˪厗♜㱽䓴䌬掉˫ˣ⬿⭮˪姣厗♜㱽䓴奨攨˫炻⌛㗗⮵˪㱽䓴奨˫ᷳ姣䔷炻䁢⭮↯ˤ⯙㫉䫔ᶱ奨侴妨炻䓙ˬ䨢˭奨ᷳ㜸䨢ˣ橼䨢炻攳↢Ḯ啷ˣ忂Ḵ㔁烊侴㱽啷˪厗♜⊠䘤厑㍸⽫䪈˫ᷫ㗗⮵˪㱽䓴奨˫ℏ⭡ᷳ⺽徘ˤ 䓙ˬᷕ˭奨ᷳỮᷕˣ⚻ᷕ炻攳↢Ḯ⇍ˣ⚻Ḵ㔁ˤ䓙㕤⇍㔁⮵ᷕ忻䘬㌴㎉炻侴厗♜ᶱ奨㗗ẍ⽒⸷㻠忚䘬㕡⺷⣹ℍ厗♜㱽䓴炷䛇䨢ɦ䎮ḳ䃉䣁ɦ␐ ℞ᷕ忻㛒傥冯䨢ˣ`䚠⌛炻㓭䧙ᷳ䁢焏 Ữᷕ 焐炻㇨ẍ劍⯙㬌侴妨炻⇍㔁䛇念⏓⭡炸烎ㆾ㗗ᶱ奨⼤㬌⎬冒⎗⣹ℍ厗♜㱽䓴烎ㆾṎ⎗⼤㬌Ἦ⏰䎦厗♜㱽㬋㌴㎉䘬㗗焏`焐炻侴朆ᷕ忻炻⚈㬌䧙⇍㔁ᷳᶱ媎䁢昼⇍ᶱ媎ˤ侴⚻㔁⮵ 䓴烎℞冯厗♜⬿㇨⇌䘬Ḽ㔁ᷳ斄Ὢ⍰㗗⤪ỽ烎㗗⏎⎗⮯Ḽ㔁㓅㕤ᶱ奨Ἦ婾 ᷕ忻䘬㌴㎉炻冯䨢ˣ`䚠⌛炻㓭䧙ᷳ䁢焏 ⚻ᷕ 焐炻Ṏ⌛㗗焏 ⌛䨢⌛`⌛ᷕ 徘烎ᷫ军℞冯厗♜⬿ᷳḼ㔁⋩⬿䘬斄Ὢ⤪ỽ烎媠⤪㬌栆⓷柴炻䘮㚱⼭ᶨᶨ 焐 ᷳ⚻圵ᶱ媎ˤ⚈㬌⎗䞍炻⣑⎘䓙ᶱ奨攳⯽↢啷ˣ忂ˣ⇍ˣ⚻⚃㔁炻⤪˪⚃ ≈ẍ慸㶭ˤ 㔁佑˫⌟ 1烉 ➢㛔ᶲ炻⛐厗♜⬿媠⣏ⷓ⮵ᶱ奨冯Ḽ㔁ᷳ斄Ὢ炻䔍㚱ᶵ⎴ᷳ䚳㱽ˤ⯙ ġġġ 㱽啷侴妨炻ᶱ奨㗗䓐ẍ堐栗厗♜ᷳ佑䎮ˤ⯙㼬奨侴妨炻ᶱ奨㗗厗♜慵天ᷳ ġġġୢГǺѤ௲வՖԶଆǻ 奨㱽炻ᶼẍᶱ奨Ἦ堐栗厗♜ᷳ佑䎮炻Ṏ⮯ᶱ奨冯媠㔁ἄᶨ⮵ㅱ炻惵ẍ枻ˣ เГǺϞܴѤ௲ᗋவ߻܌ܴΟᢀԶଆǴࣁԋΟᢀǶ߃வଷΕޜᢀǴ! 䳪ˣ⇍㔁ᶨḀ⚻㔁ˤ⯙⬿⭮侴妨炻℞⮵ᶱ奨䘬娖慳炻㭼庫叿慵⛐ᶨ忻寶䩖 ⎴ǴࡺԖᙒ௲ଆǶவᡏଷ ⽒⸷㻠忚㕡⺷Ἦℍㇳ炻ᶼ⮯ᶱ奨↮⇍⮵ㅱ㕤⣏Ḁ䃉䚠㔁炷⥳㔁炸ˣ⣏ḀޜଷΕשόӕǶவޜѯΒᅿΕܟǵᡏשԖڀ ΕޜǴࡺԖ೯௲ଆǶऩऊಃΒȨவޜΕଷȩϐύǴջԖձ௲ଆǶऊ 㔁炷⎴㔁ᶨḀ炸ˣ⇍㔁ᶨḀˤᷫ军⬳ẋᷳㆺ䑘⍲㶭ẋ临㱽炻⮯ᶱ奨⮵ㅱ㕤 ಃΟȨ΋Јύၰ҅ᢀȩǴջԖ༝௲ଆǶ26 Ḽ㔁ˤ⚈㬌炻⎗䚳↢媠ⷓ⮵ᶱ奨ᷳ娖慳炻㚱㇨ᶵ⎴ˤ

㬌栗䣢Ḯᶱ奨冯⚃㔁ᷳ斄Ὢ炻⚈ᶱ奨侴㚱⚃㔁烊⍵忶Ἦ婒炻Ṏ⎗妨⚈⚃㔁 Κȃήᢏϟϲో 侴㚱ᶱ奨 Ĳķˤ⽆㜸`ℍ䨢炻侴攳↢啷㔁ˤ⽆橼`ℍ䨢炻侴攳↢忂㔁ˤ侴ˬ⽆㇨媪厗♜ᶱ奨炻㗗㊯焏䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡ 焐 ᶱ奨ˤĲĸ 䨢ℍ`˭ᷳ`奨炻侴攳崟⇍㔁ˤ䓙ˬᶨ⽫ᷕ忻㬋奨˭炻侴攳崟⚻㔁ˤ䓙㬌㚱斄厗♜ᶱ奨ᷳ䛇䨢奨炻㗗ẍ⚃⎍⋩攨㕡⺷Ἦ婾徘䛇䨢奨ˤ㇨媪䘬⚃ ⎗䞍炻ᶱ奨冯⚃㔁ᷳ斄Ὢ㗗㤝䁢⭮↯䘬ˤ ⎍炻㗗㊯㚫刚㬠䨢奨ˣ㖶䨢⌛刚奨ˣ䨢刚䃉䣁奨ˣ㲗䳽䃉⭬奨ˤĲĹ Ṏ⎗⮯ 䛇䨢奨ᷳ⚃⎍炻䧙ᷳ䁢⚃䧖奨㱽ˤ㎃妨ᷳ炻˪㱽䓴奨˫ᷳ䛇䨢奨炻㗗ẍ⚃ ୥ȃ๽ᝓޠήᢏ ⎍ᷳ㧉⺷Ἦ⏰䎦ˤὅ㼬奨ᷳ娖慳炻㬌䛇䨢奨ᷳ⚃⎍炻Ṏ⎗ẍ⣑⎘ᷳᶱ奨ᶱ 媎Ἦ㏕惵炻⤪㼬奨˪厗♜㱽䓴䌬掉˫⌟ 1烉㚱斄厗♜ᶱ奨炻ᷣ天↢冒㕤˪厗♜㱽䓴奨攨˫炷䯉䧙˪㱽䓴奨˫炸炻

ĲĶ˪⚃㔁佑˫⌟ 1ġĩ&%(7$7QRSDĪ Ĳĸˢ㛔婾㔯⮵厗♜ᶱ奨ᷳ婾徘炻⁭ἄᶨ䯉天ᷳ婒㖶炻娛⍫㊁叿˪厗♜䃉䚉㱽䓴䶋崟婾˫ Ĳķġġ⤪˪⚃㔁佑˫⌟ 1烉ˬ⓷㚘烉ᶱ奨⽑⚈ỽ侴崟烎䫼㚘烉ᶱ奨怬⚈⚃㔁侴崟ˤ˭ĩCBETA, ġĩ ⎘⊿厗♜咖䣦↢䇰炻1996 ⸜炻9 㚰 Ī炻䫔ᶨ䪈䫔ᶨ䭨炻⍲䫔ᶱ䪈䫔ᶨ䭨ˤ 7QRSDĪˢ ĲĹġ˪厗♜䘤厑㍸⽫䪈˫⌟ 1ġĩ&%(7$7QRSEFĪ 180 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 181

߃ǵ཮Յᘜޜ - ܴ߫ջࡺ੿ǶΒǵܴޜջՅǴᡉ੿ջࢂ߫ǶΟǵՅ Ḵˣḳ念㕤䎮攨 คᛖǴܴΒᒅᚈ౜ǶѤǵݴ๊ค஌ǴܴΒᒅॿݴǶऩऊΟᒅǴ߃ ᶱˣὅ䎮ㆸḳ攨ޜ ջ੿ᒅǴΒջ߫ᒅǴࡕ΋ջύၰಃ΋ကᒅǶऩऊΟᢀǴ߃ջޜᢀǴ ⚃ˣḳ傥栗䎮攨 ΒջଷᢀǴΟǵѤջύၰᢀǶΟջᚈྣܴύǴѤջᚈ፿ܴύǶᗨԖ Ḽˣẍ䎮⤒ḳ攨 ΟᢀཀǴܴΟᢀᑼ೯ࣁ੿ޜԸ 2:Ƕ ℕˣḳ傥晙䎮攨 ᶫˣ䛇䎮⌛ḳ攨䓙㬌⎗䞍炻ᶵ婾⯙⣑⎘ᷳᶱ媎ㆾᶱ奨Ἦ䚳炻˪㱽䓴奨˫ᷳ䛇䨢奨㛔幓ᷳ⚃ ℓˣḳ㱽⌛䎮攨 ⎍ᷕ炻⮎⶚℟㚱⣑⎘ᶱ奨ℏ⭡ˤ晾䃞⤪㬌炻˪㱽䓴奨˫ᷳ䛇䨢奨ᷣ天䓐ẍ ḅˣ䛇䎮朆ḳ攨堐栗䛇䨢ˤ⤪ᶳ⚾堐㇨䣢烉 ⋩ˣḳ㱽朆䎮攨ġ 㬌⋩攨ᷳ斄Ὢ炻㗗⼤㬌䎮ḳ挼圵微枮⬀ṉ䃉䣁䘬炻ᶼ⎴㗪枻崟炻⤪˪厗♜ ⚃⎍ ᶱ媎 ᶱ奨 ⁁姣䘤厑㍸⽫䪈˫⌟ 1烉㚫刚㬠䨢奨 ὿⌛㓭䛇䛇媎䨢奨 ὅ㼬奨䚳㱽炻䛇 ܭ䛇 ġġġġġġġġġġġԜ΢ΜကǴӕ΋ጔଆǴऊ౛ఈ٣Ǵ߾ԖԋԖᚯǴԖջԖᚆǹ٣ఈ 䨢㖶䨢⌛刚奨䛇⌛㗗὿ ὿媎 `奨䨢奨晾㚱ᶱ奨ᷳ 奨 !!!!!!౛ǴԖᡉԖᗦǴԖ΋Ԗ౦ǹ଍໩ԾӧǴคምคᛖǴӕਔႥଆǶుࡘǴ シ炻Ữ叿䛤㕤䛇 32 䨢刚䃉䣁奨 Ḵ媎暁䎦 !!!!!!зᢀܴ౜Ƕࢂᒏ౛٣༝ᑼคᛖᢀΨ Ƕ ᷕ忻媎 ᷕ忻奨䨢侴⶚ˤ 㲗䳽䃉⭬奨 Ḵ媎ᾙ㲗㬌⮵䎮ḳ斄Ὢᷳ婾徘炻⎗婒䘤㎖军㤝农炻ᶼẍˬ微枮冒⛐炻䃉晄䃉䣁炻⎴ 㗪枻崟˭Ἦ堐忼ᷳˤ㬌䎮ḳ䃉䣁ᷳ斄Ὢ炻ᷣ天⺢䩳⛐䎮ḳ⼤㬌䚠念ᶲ炻⤪ 军㕤厗♜ᶱ奨ᷳ䫔Ḵˬ䎮ḳ䃉䣁奨˭炻➢㛔ᶲ炻⎗婒⛐˪㱽䓴奨˫ᷳ ˪厗♜䘤厑㍸⽫䪈˫⌟ 1烉䛇䨢奨䘬➢䢶ᶲ炻忚侴婾徘䎮冯ḳᷳ斄Ὢ㗗⚻圵䃉䣁䘬ˤ㎃妨ᷳ炻⽆⽒⸷ ၹϐ٣ϩՏৡձǴ΋΋܌คϩज़Ǵ܄٣ߐǴᒏૈၹϐ౛ܭ㻠忚䘬奺⹎Ἦ䚳炻啱䓙䛇䨢奨ᷳ怖ね栗䎮炻㕤栃Ὰ⤬➟㲗䚉炻ㇵ傥栗䎮ḳ ΋ǵ౛ၹ ٣ύ౛ࣣӄၹǴߚࢂϩၹǶՖаࡺǻа۶੿౛όёϩࡺǴࢂࡺ΋΋ 䃉䣁ˤ㬌䎮ḳ䃉䣁奨Ṏẍ⋩攨Ἦ婾徘炻⤪ᶳ㇨徘ġĳı烉 Ƕىᶨˣ䎮念㕤ḳ攨 ᠼლࣣឪคᜐ੿౛Ǵคό༝ ၹϐ౛ाคϩज़ǹԜԖ܌౛ߐǴᒏૈၹϐ٣ࢂԖϩज़ǴܭΒǵ٣ၹ

คϩज़ϐ౛ӄӕǴߚϩӕǶՖаࡺǻа٣คᡏǴᗋӵܭ&%(7$7QRSEĪˢ ϩज़ϐ٣Ǵ Ĳĺġ˪厗♜㱽䓴䌬掉˫⌟ 1ġ ĳıˢ㛔㔯䁢⺽㔯ᷳ㕡ὧ炻䚜⯙㱽啷˪厗♜䘤厑㍸⽫䪈˫Ἦ⺽徘ᷳˤ⤪˪厗♜䘤厑㍸⽫䪈˫ ġġġ⌟ 1烉ˬ䫔Ḵ䎮ˣḳ䃉䣁奨侭炻媪䎮ḳ挼圵⬀ṉ微枮炻忂㚱⋩攨ˤᶨˣ䎮念㕤ḳ ౛ࡺǴࢂࡺ΋ლόᚯԶၹݤࣚΨǶӵ΋ლǴ΋ϪݤҭฅǶࡘϐǶԜ ġġġ攨炻Ƀ⋩ˣḳ㱽朆䎮攨炻媪ℐ䎮ᷳḳ炻ḳ⿺朆䎮炻⿏ˣ䚠䔘㓭炻傥ὅ朆㇨ὅ㓭炻㗗ġġ ġġġ㓭冱橼ℐ䎮侴ḳ䚠⭃䃞ˤ⤪ℐ㯜ᷳ㲊炻㲊⿺朆㯜炻ẍ≽佑炻朆㽽㓭ˤ˭ĩCBETA, 7QRSFSFĪ ĳĲġ˪厗♜䘤厑㍸⽫䪈˫⌟ 1ġ &%(7$7QRSFĪˢ 182 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 183

ǴߚШേૈݩ 33Ƕ ⚃ˣ忂⯨䃉䣁攨ـӄၹߐຬ௃ᚆ Ḽˣ⺋昄䃉䣁攨㬌婒㖶Ḯ䎮ḳ䚠念攨炻㗗Ⱄ崭ね暊夳炻⤬゛栃Ὰ䃉㱽冯ᷳ䚠ㅱˤ㓭䓙˪㱽 ℕˣ念⭡䃉䣁攨䓴奨˫䛇䨢奨ᷳ㍨ね炻忚侴奨䎮ḳ䃉䣁ˤ㬌䎮ḳ䃉䣁奨ᷳ䚠念攨炻㗗䓙䃉 ᶫˣ㓅ℍ䃉䣁攨 ↮旸ᷳ䎮炻ℐ念㕤ᶨᶨḳᷕ烊㚱↮旸ᷳḳ炻ℐ⎴㕤↮旸ᷳ䎮ˤ⚈㬌炻ᶨᶨ ℓˣṌ㴱䃉䣁攨举⠝䘮㓅䃉怲䛇䎮炻ᶼᶨᶨ⠝ᶵ⢆侴念㱽䓴ˤ䓙䎮ḳᷳ䃉䣁炻侴⼘栗Ḯ ḅˣ䚠⛐䃉䣁攨 ᶨᶨḳ㱽ᶵ⢆冒幓䘮ℐ念㱽䓴ˤ℞检ℓ攨⇯忚侴婒㖶㬌䎮冯ḳᷳ斄Ὢ炻㗗 ⋩ˣ㘖圵䃉䣁攨䚠ㆸˣ䚠⤒ˣ䚠⌛ˣ䚠朆䫱⬀ṉ微枮ᷳ斄Ὢˤ⇵徘䛇䨢奨晾Ṏ婾⍲䨢冯刚侴㬌⋩攨炻⎗婒ẍ⽒⸷㻠忚㕡⺷Ἦℍ奨炻ẍ栗䣢媠㱽Ḻ念Ḻ㓅慵慵䃉䚉ˤ ᷳ斄Ὢ炻栆Ụ㕤䎮ḳ䃉䣁奨炻Ữὅ㼬奨ˣ⬿⭮ᷳ䚳㱽炻➢㛔ᶲ㗗㚱⇍䘬炻椾⃰炻ẍ⇵ᶱ攨炷䎮⤪ḳ攨ˣḳ⤪䎮攨ˣḳ⏓䎮ḳ攨炸䁢➢䢶炻Ἦ婒㖶ḳ 䛇䨢奨ᷣ天⛐㕤䟜➟侴栗䎮炻侴䎮ḳ䃉䣁奨⇯栗䛇⤪⥁㚱炻⺋㖶䎮ḳ䃉䣁 ⤪䎮ᷳ念ᶨ↯ˣ㓅ᶨ↯ˤ忚侴ẍ忂⯨䃉䣁攨ˣ⺋昄䃉䣁攨炻Ἦ婒㖶ᶨ㱽ᷳ 暁圵ᷳ斄ὪˤĳĴ 念ᶨ↯ˣ㓅ᶨ↯炻侴ᶵ⢆冒幓ˤ㍍叿炻ẍ念⭡䃉䣁攨ˣ㓅ℍ䃉䣁攨炻Ἦ婒 ġġġġġġ㚨⼴炻㚱斄厗♜ᶱ奨ᷳ䫔ᶱˬ␐念⏓⭡奨˭炻Ṏẍ⋩攨Ἦ婾徘炻⤪ᶳ 㖶ᶨ⮵ᶨ↯ᷳˬ念冯⭡˭炻ㆾᶨ↯⮵ᶨᷳˬ㓅冯ℍ˭炻㗗⎴㗪䘬ˤℵẍṌ ㇨徘 ĳĵ烉㴱䃉䣁攨炻Ἦ栗䣢ᶨ⮵ᶨ↯⍲ᶨ↯⮵ᶨᷳ念⭡ˣ㓅ℍ䘬⎴㗪⿏ˤᶼẍ䚠⛐ ᶨˣ䎮⤪ḳ攨䃉䣁攨炻婒㖶ᶨ㱽㓅ᶨ↯⍰ℍᶨᷳ斄Ὢˤ㚨⼴䘬㘖圵䃉䣁攨炻⇯䳸⎰Ṍ㴱 Ḵˣḳ⤪䎮攨䃉䣁攨ˣ䚠⛐䃉䣁攨ᶨ崟奨ᷳ炻ẍ⼘栗䣢媠㱽Ḻ念Ḻ㓅慵慵䃉䚉炻⤪˪厗 ᶱˣḳ⏓䎮ḳ攨 ♜䘤厑㍸⽫䪈˫⌟ 1烉

ĳĳġ˪厗♜䘤厑㍸⽫䪈˫⌟ 1ġĩ&%(7$7QRSFSDĪ ٿ߻ڀϕ࣬ఈǴ΋΋׳ĳĴˢ⤪㼬奨˪厗♜㱽䓴䌬掉˫⌟1烉ˬ㛔⯙⇵刚䨢奨ᷕ炻Ṏ⌛ḳ䎮ˤᶵ⼿㬌⎵侭炻㚱⚃佑㓭烉 ΜǵදᑼคᛖߐǴᒏ΋ϪϷ΋ǴදࣣӕਔǴ ġġġġġᶨˣ晾㚱刚ḳ䁢ㆸ䨢䎮炻刚䨢䃉䣁䁢䛇䨢㓭ˤḴˣ䎮Ữ㖶䨢炻㛒栗䛇⤪ᷳ⥁㚱㓭ˤ ġġġġᶱˣ㲗䳽䃉⭬炻ṉḳ䎮㓭ˤ⚃ˣᶵ⺋栗䃉䣁ᷳ䚠炻䃉䁢侴䁢ˣ䃉䚠侴䚠媠ḳ冯䎮䁛 ख़ѤѡǶදᑼคᛖǴྗ߻ࡘϐǶз༝ܴᡉ౜ǴᆀՉნࣚǴคምคᛖǶ ġġġġ䎦䃉䣁暁圵䚠㓭ˤ䁢ᶲ⚃佑㓭炻ᶵ⼿⎵军㬌䌐⍿ˤ˭ĩ&%(7$7QRS ుࡘϐǴз౜ӧ߻ΨǶ36 a12-18Īġ ġġġġ⍰⤪˪姣厗♜㱽䓴奨攨˫⌟ 1烉ˬ䃞⇯℞攨ỽẍ䁢ᶱ慵烎䫼㚘烉⏦倆媠⛕Ⱉḹ烉↉ ġġġġ⣓夳刚䁢⮎刚炻夳䨢䁢㕟䨢ˤℏ䁢䫳橠㇨㠷炻⢾䁢Ⱉ㱛㇨䛑炻㓭⚘巋㕤徟⟿炻⯨Ὣ ġġġġ㕤廭ᶳ炻侴ᶵ傥冒僓ḇˤ㕤㗗厑啑攳䛇䨢攨ẍ䣢ᷳ炻ἧ℞夳刚朆⮎刚炻冱橼㗗䛇䨢烊㬌㗗ẍ㘖圵䃉䣁Ἦ婒㖶ᶨ冯ᶨ↯ᷳ攻䘬斄Ὢ炻㗗⎴㗪枻栗䘬炻ᶼ⼤㬌⚻圵 ġġġġ夳䨢朆㕟䨢炻冱橼㗗⸣刚ˤ⇯傥⹻ね⠝侴䨢刚䃉䣁炻㲗㘢妋侴⽫⠫ᾙ⅍䞋ˤ厑啑㚘烉䃉䣁烊ᶨ㱽⤪㬌炻ᶨ↯㱽Ṏ⽑⤪㬌ˤ⼤㬌Ḻ念Ḻ㓅炻⼊ㆸ慵慵䃉䚉ᷳ㱽䓴ˤ ġġġġ㕤䎮⇯夳䞋炻㕤ḳ䋞㛒ḇ炻㕤ḳ攳䎮ḳ䃉䣁攨ẍ䣢ᷳˤἧ奨ᶵ⎗↮ᷳ䎮炻䘮⚻㓅㕤 ġġġġᶨ⠝烊㛔↮旸ᷳḳ炻Ṏ忂念㕤㱽䓴ˤ䃞⼴䎮ḳ⚻圵䃉㇨伋䣁䞋ˤ厑啑㚘烉ẍ䎮㛃ḳ ġġġġ⇯⎗䞋炻ẍḳ㛃ḳ⇯㛒ḇˤ㕤㗗攳␐念⏓⭡攨ẍ䣢ᷳ炻ἧ奨ℐḳᷳ䎮炻晐ḳ侴ᶨᶨ ġġġġ⎗夳烊ℐ䎮ᷳḳ炻晐䎮侴ᶨᶨ⎗圵ˤ䃞⼴ᶨ⣂䃉䣁炻⣏⮷䚠⏓炻⇯傥㕥䁢晙栗䤆䓐 Ρȃήᢏᇅցఁ ġġġġᶵ㷔䞋ˤ˭(CBETA, T45, no. 1884, p. 684, a4-18Ī ĳĵ ➢㛔ᶲ炻厗♜ᶱ奨冯Ḽ㔁ᷳ斄Ὢ炻⎗婒᷎ᶵ㖶䡢炻ᶼ厗♜⬿媠⣏ⷓᷳ ġġ⤪˪厗♜䘤厑㍸⽫䪈˫⌟ 1烉ˬ䫔ᶱ␐念⏓⭡奨侭炻媪ḳ⤪䎮圵炻念㓅䃉䣁炻Ṍ⍫ ġġġġ冒⛐ˤ䔍彐⋩攨烉ᶨˣ䎮⤪ḳ攨炻Ƀ⋩ˣ㘖圵䃉䣁攨炻媪ᶨ↯⍲ᶨ炻㘖䘮⎴㗪ˤ㚜 ġġġġḺ䚠㛃炻ᶨᶨ℟⇵ℑ慵⚃⎍炻㘖圵䃉䣁炻㸾⇵⿅ᷳˤẌ⚻㖶栗䎦炻䧙埴⠫䓴炻䃉晄 ġġġġ䃉䣁ˤ㶙⿅ᷳ炻Ẍ䎦⛐⇵ḇˤ˭ &%(7$7QRSFSD ˢ ĳĶ˪厗♜䘤厑㍸⽫䪈˫⌟ 1ġĩ&%(7$7QRSDĪ 184 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 185

䚳㱽Ṏ䔍㚱ᶵ⎴ˤ㬌ᷳᶵ⎴炻㴱⍲Ḯ厗♜⬿媠ⷓ⇌㔁ᷳⶖ䔘ˤ⯙㱽啷侴妨炻 ᷳˤ ᶱ奨㗗䓐ẍ堐栗厗♜ᷳ佑䎮炻㛒⮵ᶱ奨≈ẍ↮⇌ˤ⯙㼬奨侴妨炻ᶱ奨㗗厗军㕤㼬奨炻⇯ẍ⚃㱽䓴ᷳ䎮㱽䓴ˣ䎮ḳ䃉䣁㱽䓴ˣḳḳ䃉䣁㱽䓴Ἦ ♜慵天ᷳ奨㱽炻ẍ⽒⸷㻠忚㕡⺷Ἦℍㇳ炻ᶼẍᶱ奨Ἦ堐栗厗♜佑䎮炻⮯ᶱ ⮵ㅱᶱ奨 ĳĹ炻ᶼ忚侴栗䣢㬌ᶱ奨ℏ⭡䁢厗♜ᶨḀ⚻㔁ᷳ㇨娖炻ᶼ⊭⏓ḮḼ 奨冯媠㔁ἄᶨ⮵ㅱ炻惵ẍ枻ˣ䳪ˣ⇍㔁ᶨḀ⚻㔁ˤ⯙⬿⭮侴妨炻℞⮵ᶱ奨㔁炻⤪˪⣏㕡⺋ἃ厗♜䴻䔷˫⌟ 2˨ᶾᷣ⥁♜⑩˩烉䘬娖慳炻⻟婧ᶨ忻寶䩖炻ᶼ⮯ᶱ奨↮⇍⮵ㅱ㕤⣏Ḁ䃉䚠㔁炷⥳㔁炸ˣ⣏Ḁ ٩ᡏ٣ǶΒǵឪᘜ੿ჴǶΟǵ܌㔁炷⎴㔁ᶨḀ炸ˣ⇍㔁ᶨḀˤ⚈㬌炻⎗䚳↢厗♜⬿媠ⷓ⮵ᶱ奨ᷳ娖慳炻 Ϟᡉձ௲΋४ǴౣᡉѤߐǺ΋ǵܴ⎴ ၹ֖৒ǶӚԖΜߐǴаᡉคᅰ 3:ǶڬคᛖǶѤǵځ㗗㚱㇨ᶵ⎴ˤᷫ军⼴ẋ炻Ṏ㚱ẍ⮷⥳ˣ䳪枻ˣ⚻㔁Ἦ惵⮵ᶱ奨ˤ ᄆ 㚱斄厗♜ᷳᶱ奨炻⎗婒㗗⼤㬌䚠圵䘬炻Ṏ⌛㗗ᶨ㱽ᷳᶱ朊⎹炻䋞⤪⣏ 㴟ᷳ⏓啷ᶨ↯ˤ㱽啷晾㛒⮵˪㱽䓴奨˫≈ẍ姣䔷炻Ữ⛐㱽啷䘬媠叿ἄᷕ炻 ⍰⤪˪⣏㕡⺋ἃ厗♜䴻䔷˫⌟ 2˨ᶾᷣ⥁♜⑩˩烉 ⮵䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡䫱奨⾝炻㚱媠⣂䘬斉徘炻䓂军ẍˬ堐⽟˭Ἦ ⼘栗ᶱ奨ˤĳķ 军㕤ᶱ奨冯⇌㔁䘬斄Ὢ炻⮵㱽啷侴妨炻䳪ˣ枻ˣ⚻ᶱ㔁炻㬌 ಃΟǵက౛ϩሸǴςޕԜ࿶ᕴឦ༝௲Ǵ҂ޕ༝ကϩሸϓՖǻฅԜ௲ ᐉԏǴӄԏϖ௲ǴځҬࢀǴቺҔख़ख़Ƕᇟޜᶱ㱽⼤㬌㗗䚠圵䘬炻⚈㔁娖ᷳⶖ⇍侴↮ㆸᶱ㔁炻⤪˪厗♜忲⽫㱽䓴姀˫⌟ ੇֻుǴх֖คѦǹՅ ซԭοόឪεੇǴεੇѸឪԭοǶځ1烉 ΏԿΓϺᕴคόхǴБᡉుቶǶ ༝ǴܭǶࡺᒿ΋፾Ǵ㭋౦ԭοǶ߻ϐѤ௲ǴόឪښᗨឪԭοǴӕ΋យ Ǵҭ༝௲ឪǶǾǾථיѤǴ༝аೣϐǶࡺΜ๓ϖܭओǻ ༝ѸឪѤǶᗨឪق܌Ֆ׳ႥǵಖΒ௲ޕǴ҂ޣᅟقୢǺऩӵ ǶࡺԜ༝௲ᇟቶǴӜคໆ४ǹᇟుǴ୤ᡉ΋ֽ܌ځ೯Ǵค܌ځԖคΒ༝ᑼҬᄇǴࢂջ ߾Ԗޜǻа۶ޣเǺႥǵಖΒ௲Ǵݤӧ༝ύǶՖ ࣬ᅰᜐǴࢂջࣁႥǶ΋ӭೀԜǴջࣁ༝ǶΟ ४Ƕ΋४ԖΒǺ΋ǵӕ௲΋४ǴӕႥӕჴࡺǶΒǵձ௲΋४Ǵ୤༝ٿࣁಖǶջᑼ೯࣬ღǴ ቺࡺǶаձ၀ӕǴࣣ༝௲ឪǶ41ڀݤᑼǴ௲၍ࡺձǶࢂࡺ๮ᝄ஌۶Β௲ᒣΨǶ38 ᑼ

㚱斄䳪ˣ枻ˣ⚻ᶱ㔁ᷳ攻䘬斄Ὢ炻㗗⼤㬌䚠圵䘬炻⚈㔁娖ᷳⶖ⇍侴↮ㆸᶱ 㬌ᷕ㚜忚侴⮵⎴㔁ᶨḀˣ⇍㔁ᶨḀ≈ẍ㍨⇍炻侴㇨媪⎴㔁ᶨḀ炻㗗㊯⎴䳪㔁ˤ劍叿慵㕤ˬ䨢㚱䃉Ḵ˭ᷳ⚻圵Ṍ⽡ᶲ炻㗗䁢䳪㔁烊劍叿䛤㕤ˬ圵忂䚠㔁ˣ枻㔁炻㬌㛒℟ᷣỜ⚻㖶⽟䓐炻侴ⓗ⇍㔁ᶨḀ⚻圵℟嵛ᷣỜ慵慵䃉䚉ˤ ⤒˭ᷳℑ䚠䚉怲ᶲ炻㗗䁢枻㔁烊劍叿䛤㕤ˬᶨ⣂嗽㬌˭Ἦ婾徘炻㬌䁢⚻㔁ˤ ĳĹ ㎃妨ᷳ炻䳪ˣ枻Ḵ㔁㱽炻䁢⚻㔁㇨㓅炻侴䳪ˣ枻ˣ⚻ᶱ㔁ᷳⶖ⇍炻㗗⯙℞ ġġ⤪˪厗♜㱽䓴䌬掉˫⌟ 1烉ˬᾖ㱽䓴奨攨䔍㚱ᶱ慵侭炻䔍㧁䵙天ˤᾖᷳᶨ⫿炻䷥屓 ġġġġᶨ柴ˤ㬊奨炻䄷ᾖ佺⬠忈娋ḇˤ妨㱽䓴侭炻ᶨ䴻ᷳ䌬⬿炻䷥ẍ䶋崟㱽䓴ᶵ⿅嬘䁢⬿ 叿䛤溆ᷳᶵ⎴Ἦ⋨↮ᷳˤ㱩ᶼ㕤婾徘厗♜㗪炻⼨⼨⭬栗䳪ˣ枻Ḵ㔁Ἦ婒㖶 ġġġġ㓭ˤ䃞㱽䓴ᷳ䚠炻天ⓗ㚱ᶱ炻䃞䷥℟⚃䧖烉ᶨˣḳ㱽䓴炻Ḵˣ䎮㱽䓴炻ᶱˣ䎮ḳ䃉 ġġġġ䣁㱽䓴炻⚃ˣȽḳḳ䃉䣁㱽䓴ˤṲ㗗⼴ᶱ˭ĩ&%(7$7QRSF ġġġġ⍰˪厗♜㱽䓴䌬掉˫⌟ 1烉ˬ奨㚘烉䛇䨢奨䫔ᶨ炻䎮ḳ䃉䣁奨䫔Ḵ炻␐念⏓⭡奨䫔ᶱˤ ĳķˢ⤪˪厗♜䘤厑㍸⽫䪈˫⌟ 1烉ˬ䫔⚃堐⽟侭炻冒㚱Ḽ攨烉ᶨˣ䛇䨢奨炻Ḵˣ䎮ḳ䃉 ġġġġ慳㚘烉㬌↿ᶱ⎵炻䛇䨢炻⇯䎮㱽䓴ˤḴ炷㊯䎮ḳ䃉䣁奨炸⤪㛔⎵ˤᶱ⇯ḳḳ䃉䣁㱽 ġġġġ䣁奨炻ᶱˣ␐ῷ⏓⭡奨炻⚃ˣ刚䨢䪈⋩攨㬊奨炻Ḽˣ䎮ḳ⚻圵佑ˤ˭ĩCBETA, T45, ġġġġ䓴ˤ˭ĩ&%(7$7QRSF ġ QRSEĪˤ㬌⌛夾䛇䨢奨ˣ䎮ḳ䃉䣁奨ˣ␐念⏓⭡奨䁢堐⽟ˤ䷙ἧ㇨ ĳĺ˪⣏㕡⺋ἃ厗♜䴻䔷˫⌟ 2˨ᶾᷣ⥁♜⑩˩ġĩ&%(7$7QRSDĪˢ 婾徘ᷳ刚䨢䪈⋩攨㬊奨ˣ䎮ḳ⚻圵佑炻Ṏ⎬ẍ⋩⋩䃉䚉ᷳ奺⹎Ἦ⏰䎦ˤ Ĵı˪⣏㕡⺋ἃ厗♜䴻䔷˫⌟ 2˨ᶾᷣ⥁♜⑩˩ġĩ&%(7$7QRSDĪ 27˪厗♜忲⽫㱽䓴姀˫⌟ 1ġĩ&%(7$7QRSEĪ 186 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 187

⮯ᶲ徘⺽㔯ℏ⭡炻㔜䎮⤪ᶳ⚾堐㇨䣢烉 ␐念⏓⭡奨炻㬌栗䣢Ḯ␐念⏓圵奨冯⋩䌬攨ᷳ⭮↯斄ὪˤĴĵ 㬌⢾炻㼬奨㕤 ℞媠叿ἄᷕ炻⮵ᶱ奨Ṏ㚱媠⣂婾徘ˤĴĶ 侴㼬奨⮵㱽啷⋩⬿㫉⸷㇨ἄ䘬婧≽炻 ᶨḀ佑䎮 ⚃㱽䓴 ᶱ奨 ⁁姣 ḇ⎗婒冯㬌ᶱ奨Ṏ㚱斄Ὢˤ⤪˪⣏㕡⺋ἃ厗♜䴻䔷˫⌟ 3˨1ġᶾᷣ⥁♜⑩˩烉㇨ὅ橼ḳ ḳ㱽䓴 ǶےϞᕴԏ΋жਔ௲ǴаࣁΜ 䛇䨢奨䎮㱽䓴䛇䨢奨 ὅ㼬奨ᷳ䚳㱽烉 Ƕᒏᛋη೽฻ǶǾےݤॿԖךಃ΋ǵ ḳ㱽䓴Ṏ⎗䁢奨ˤ Ƕᒏᙓஇӭ฻ǶǾےคך䎮ḳ䃉䣁奨䎮ḳ䃉䣁㱽䓴䎮ḳ䃉䣁奨 ΒǵݤԖ Ƕᒏε౲೽฻ǶǾےΟǵݤคѐٰ Ƕᒏᇥଷ೽ǶǾے念⏓⭡奨 ḳḳ䃉䣁㱽䓴 ␐念⏓⭡奨 Ѥǵ౜೯ଷჴ␐

ĴĴˢ⤪˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫⌟ 10烉ˬ䫔⚃␐念⏓⭡奨ˤ㕤ᷕḴˤ⃰㧁冱䪈攨炻 31 ġġġġ⼴ὅ䪈⇍慳ˤṲ⇅炻䃞㬌奨⎵炻⌛㱽䓴奨ᷕᷳ⎵炻ẍ䔞ḳḳ䃉䣁ˤẍ䎮㚱㘖念ˣ⺋ ġġġġ⭡Ḵ佑炻圵㕤媠ḳ炻䘮傥␐念⏓⭡ˤ䛦⣂佑攨炻䘮〱䓙㬌Ḵ佑侴㚱ˤ˭ĩCBETA, 䓙㬌⎗䞍炻㼬奨ẍᶱ奨Ἦ堐忼厗♜ᶨḀ⇍㔁ᷳ佑䎮ˤ军㕤㼬奨㗗⏎ẍ 7QRSEĪ Ĵĵ ᶱ奨Ἦ⮵ㅱ媠㔁烎ὅ㼬奨ᷳ䚳㱽炻ᶱ奨⎗ẍ䓐Ἦ堐忼厗♜ᶨḀ⇍㔁ᷳ佑 ˪⣏㕡⺋ἃ厗♜䴻䔷˫⌟ 2˨1ġᶾᷣ⥁♜⑩˩烉ˬ䫔⚃ˣ␐念⏓⭡炻⌛ḳḳ䃉䣁ˤᶼ ġġġġὅ⎌⽟炻栗⋩䌬攨ˤ㕤ᷕ㔯Ḵ烉⃰㬋彗䌬攨炻Ḵ㖶℞㇨ẍˤṲ⇅炻ᶨˣ⎴㗪℟嵛䚠䎮炻ᶼṎ⏓㓅Ḽ㔁⋩⬿ˤ➢㛔ᶲ炻ᶱ奨ᷳ䎮ḳ䃉䣁奨炻⎗⮵ㅱ⎴㔁ᶨḀ炻 ġġġġㅱ攨ˤḴˣ⺋昄冒⛐䃉䣁攨ˤᶱˣᶨ⣂䚠⭡ᶵ⎴攨ˤ⚃ˣ媠㱽䚠⌛冒⛐攨ˤḼˣ䣽 ġġġġ⭮晙栗ᾙㆸ攨ˤℕˣ⽖䳘䚠⭡⬱䩳攨ˤᶫˣ⚈旨伭䵚⠫䓴攨ˤℓˣ妿ḳ栗㱽䓇妋攨ˤ ⤪˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫⌟ 10烉 ġġġġḅˣ⋩ᶾ昼㱽䔘ㆸ攨ˤ⋩ˣᷣỜ⚻㖶℟⽟攨ˤ㬌ᷳ⋩攨⎴ᶨ䶋崟䃉䣁⚻圵炻晐℞ᶨ ġġġġ攨⌛℟ᶨ↯ˤṲᶼ㕤⇵⋩ᷕ炻⍾ᶨḳ㱽㖶℟⼴⋩攨ˤ˭ĩ&%(7$7QRS D ٣ȩΠǴಃΒձញΜߐǴջࣁΜձǶ΋΋ߐύǴ ġġ˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫⌟ 10烉ˬṲ㬌⋩攨ᶵὅ军䚠侭炻ẍ岊椾㇨䩳㚱㫉䫔ܭ౧ǺȨ΋ǵ౛ၹ ġġġġ㓭ˤᶨˣ⎴㗪℟嵛䚠ㅱ攨炻ẍ㗗䷥㓭炻ⅈ㕤ḅ攨ᷳ⇅ˤḴˣ⺋䊡攨ˤɃɃ⋩ˣ䓙㱽 ӭӃ҅ញǴࡕ཮߻ကǶջ߻܄࣬όӕύǴΜჹϐကǴ܈΋ߐ཮΋ကǴ ġġġġ㱽䘮䃞㓭炻晐冱℞ᶨ炻⇯ὧ䁢ᷣ炻忋ⷞ䶋崟炻ὧ㚱ᷣỜˤ⺋⤪ᶳ慳ˤ˭ĩCBETA, 7QRSF ǶΞΜჹύǴ୤཮ݤ ĴĶˢޕ΋ߐа཮ӭကǴԿЎ྽܈Βߐӕ཮΋ကǴ܈ ⤪˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫⌟ 32˨9ġ⃱㖶奢⑩˩烉ˬṲ⇅炻ᶨˣ䛇䨢⽭䚉⸣㚱炻 ܄Ǵаࢂӕ௲΋४က౛ϩሸࡺǶӵ߻ϓǺΟ४ǵ΋४ձǴϞՠ཮΋ ġġġġ㗗䚠⭛佑ˤṎ㱽䓴奨ᷕ䛇䎮⤒ḳ攨炻ẍḳ㓔䎮ㆸ炻忪Ẍḳ䚠䃉ᶵ䘮䚉炻ⓗᶨ䛇䎮⸛ ġġġġ䫱栗䎦炻ẍ暊䛇䎮⢾䃉䇯ḳ⎗⼿㓭炻⤪㯜⤒㲊㲊䃉ᶵ䚉ˤ˪凔劍˫ᷕḹ烉㗗㓭䨢ᷕ ४Ƕϖ܄ǵ΋܄ձǴϞՠ཮΋܄ǶΜჹࣣฅǶ43 ġġġġ䃉刚炻䃉⍿゛埴嬀䫱ˤḴˣ䛇䨢⽭ㆸ⸣㚱侭炻㗗䚠ἄ佑⍲䃉䣁佑ˤṎ㱽䓴奨ᷕὅ䎮 ġġġġㆸḳ攨炻媪ḳ䃉⇍橼天⚈䛇䎮侴⼿ㆸ䩳炻ẍ媠䶋崟䘮䃉冒⿏㓭炻䓙䃉⿏䎮ḳ㕡ㆸ㓭ˤ ġġġġ⤪㲊㓔㯜侴ㆸ䩳㓭炻Ṏ㗗ὅ⤪Ἦ啷⼿㚱媠㱽ˤ㓭˪⣏⑩˫ḹ烉劍媠㱽ᶵ䨢炻⇯䃉忻䓙㬌⎗䞍炻㼬奨ẍ䎮ḳ䃉䣁奨⮵ㅱ⎴㔁ᶨḀˤ军㕤␐念⏓⭡奨炻⇯⮵ㅱ⇍ ġġġġ䃉㝄ˤ˪ᷕ婾˫ḹ烉ẍ㚱䨢佑㓭炻ᶨ↯㱽⼿ㆸˤ˭ĩ&%(7$7QRS c9-21) 㔁ᶨḀ炻ĴĴ ẍ␐念⏓圵奨䁢厗♜⇍㔁ᶨḀᷳ䈡刚炻ᶼ忚侴ẍ⋩䌬攨Ἦ婒㖶 ġġġġ⍰⤪˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫⌟ ˨28ġ⋩忂⑩˩烉ˬ㕤ᷕ炻⃰㖶⌛刚ᷳ䨢ˤ ġġġġ㓭傥䎦刚炻䓙ᶲ䃉⮎刚炻㓭⌛刚㗗䨢ˤ㖊⌛刚㗗䨢炻㓭朆㕟䨢ˤ˭ĩCBETA, T36, no. SFSD ĴĲˢ⤪˪厗♜㱽䓴䌬掉˫⌟ 1烉ˬ䃞㱽䓴ᷳ䚠炻天ⓗ㚱ᶱˤ䃞䷥℟⚃䧖烉ᶨḳ㱽䓴ˣḴ ġġġġ˪厗♜䴻埴栀⑩䔷憼˫⌟ 1烉ˬ⣏㕡⺋ᶳ炻䫔Ḵ⇍㫶㬌䴻ẍ䓛㖐嵋ˤ㔯ᷕᶱ烉ᶨˣ㧁㫶炻 ġġġġ䎮㱽䓴ˣᶱ䎮ḳ䃉䣁㱽䓴ˣ⚃ḳḳ䃉䣁㱽䓴ˤṲ㗗⼴ᶱ炻℞ḳ㱽䓴㬟⇍暋昛炻ᶨᶨ ġġġġġḴˣ慳㫶炻ᶱˣ䳸㫶ˤṲ⇅㕗侭炻㊯⤪ᶲ圵㓅㖐嵋ḇˤ列䓙䩖㬌圵㓅㖐嵋㓭炻⼿《 ġġġġḳ䚠炻䘮⎗ㆸ奨㓭䔍ᶵ㖶ˤ˭ĩ&%(7$7QRSFĪ ġġġġġ⹻⬷怈䫱ˤ《炻媪㚈唑⹻䨢ḇˤ⬷炻⣏ḇˤṲḹ烉⬷怈⇯␐念佑炻⊭䲵⇯⏓⭡佑炻 Ĵĳˢĩ&%(7$7QRSDĪ ġġġġġ⌛䔞㱽䓴奨ᷕ䫔ᶱ␐念⏓⭡奨ḇ˭ĩ&%(7$;QRSD=S GSD5SESDĪ 188 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 189

ǶջᇥрШ೽฻ǶǾ 忂ےϖǵ߫Ӱ੿ჴ 5. ὿⤬䛇⮎⬿ 5. ὿⤬䛇⮎⬿ ݤ୤ԖଷӜǴคჴᡏࡺ ⮷ךǶᒏ΋ᇥ೽฻Ƕ΋ϪےϤǵፏݤՠӜ ⣏ ⮵὿⤬䛇⮎⬿䘬㱽炻㼬 ⎴Ǵ٩ǵ༝ԖࡺǶ 忂忂奨冯㱽啷ᶵޜǶᒏၹीࢂےԖޜ܄ΎǵΟ 媠㱽Ữ⎵⬿ ⮷ 媠㱽Ữ⎵⬿ ⮷ .ᡉᡏࡺǶ 6. 6ޔΫٿǶᒏЈნے๊࣬ޜΖǵ੿ ⣏ ⣏ 㚌؅ቺࡺǶڀӸǴ੿ӵᒿጔٿǶᒏϕᑼᚈ๊ԶόᛖےԖคᛖޜΐǵ ᶱ⿏䨢㚱⬿ ⥳ คᅰԾӧࡺǶ 㔁㼬奨≈ℍⓗ嬀㱽䚠ىڀǶᒏ٣٣คᛖЬՔےቺڀΜǵ༝ᑼ ⥳ ߻߻Ƕ߻Ѥ୤λǴϖǵϤ೯ελǴࡕѤ୤εܭǴࡕࡕుےฅԜΜ ᶨ↯䘮䨢⬿ 㔁㼬奨⮯㱽啷䘬ᶨ↯䘮䨢 ௲ǴΖջ 䛇䨢䳽䚠⬿ 枻 ⬿ˣ䚠゛ᾙ䳽⬿⎰Ἕ炻ۈǶΞΎջے܄ǴࡕΒջݤےǴΖջค࣬ے४ǶΎջݤ࣬ 8. 㔁夾䁢枻㔁ˤ Ǵᒏയက੿ჴےႥ௲Ǵΐջಖ௲ǴΜջ༝௲ǶΞಃΎҭӜΒᒅॿԖ

ࡺόคШ߫ǴӢ݀όѨࡺࢂԖǴӵుஏྼ՚฻ǶಃΖҭӜΒᒅᚈ๊ 8. 䛇⽟ᶵ䨢⬿ 䳪 9. 䨢㚱䃉䣁⬿ 䳪㼬奨冯㱽啷䚠⎴ 㔁 Ǵᒏയကᚆ࣬ࡺǴߚԖШ߫ǴጔғӵЄࡺࢂคǶӵඓࣔႨϓǺ੿ے 㬌䚠゛ᾙ䳽⬿ᷳ枻㔁炻 ܄ԖࣁޜӵЄጔғࡺǴคࣁคԖჴόଆ՟ޜ๮฻Ƕջ૓ऩΟፕύ΋ 9. 䚠゛ᾙ䳽⬿ 枻㼬奨⮯℞⎰Ἕ㕤ˬ8. 䛇 ǴӵȠᆢነȡǵȠݤ๮ȡ฻Ǵကӵ߻ᡉǶ 㔁䨢䳽䚠⬿˭ᷕےϩϐကǶΐǵΒᒅคᛖ ϖ௲ǴϕԖቨὨǶǾᎩကӵ߻ҥ௲ύ៏Ƕ47ےฅΜ 10. ⚻㖶℟⽟⬿ ⚻ 10. ⚻圵℟⽟⬿ ⚻ 㱽啷ˣ㼬奨䚠⎴ 㔁 ⤪ᶳ⚾堐㇨䣢烉

㱽啷㼬奨 ⁁姣䓙㬌⎗䞍炻㼬奨㕤㱽啷⋩⬿䘬䫔ᶫ 焏 ᶨ↯䘮䨢⬿˭ᷳ⇵炻≈ℍḮᶱ⿏䨢㚱 1. ㆹ㱽ᾙ㚱⬿ 1. ㆹ㱽ᾙ㚱⬿ ⬿炻侴ẍᶱ⿏䨢㚱⬿ˣ䛇䨢䳽䚠⬿炻尉⽝ⓗ嬀㱽䚠ˣᷕ奨䃉䚠Ḵ⬿ˤ⎎⢾炻㼬奨Ṏ⮯㱽啷⋩⬿䘬䫔ḅ 焏䚠゛ᾙ䳽⬿˭冯焏 ᶨ↯䘮䨢⬿˭⎰Ἕ炻婧㔜䁢 2. 㱽㚱ㆹ䃉⬿ 2. 㱽㚱ㆹ䃉⬿ 㱽啷ˣ㼬奨䚠⎴ ˬ8į 䛇䨢䳽䚠⬿˭炻㬠Ⱄ枻㔁炻Ṏ⮯℞夾䁢䃉䚠⬿ˤ侴ẍ䨢㚱䃉䣁⬿炷䳪 Ĵĸ 3. 㱽䃉⍣Ἦ⬿ 3. 㱽䃉⍣Ἦ⬿ 㔁炸ˣ⚻圵℟⽟⬿炷⚻㔁炸䁢㱽⿏⬿ˤ

4. 䎦忂`⮎⬿ 4. 䎦忂`⮎⬿ Ĵĸˢ㼬奨㬌婒㱽炻栗䣢䃉䚠⬿冯㱽⿏⬿Ụ᷶㗗㚱ⶖ⇍䘬炻Ữ㬌Ṏ暋ẍḴ↮炻㼬奨㚱㗪 ġġġġ⮯䃉䚠⬿冯㱽⿏⬿夾䁢ᶨ㧋炻⤪˪⣏㕡⺋ἃ厗♜䴻䔷˫⌟ 2˨1ġᶾᷣ⥁♜⑩˩烉ˬ䫔 ġġġġḴˣ㔀大➇侭炻⌛Ṳ⿏䚠Ḵ⬿炻⃫↢⼤㕡ˤ㓭⎵大➇炻媪恋䇃旨⮢⎴㗪㚱Ḵ⣏⽟烉 ġġġġᶨ⎵ㆺ岊炻Ḵ⎵㘢⃱ˤɃɃḴˣ㘢⃱婾ⷓ炻怈㈧㔯㬲漵㧡炻役䧇曺䚖ˣ㶭彗炻ὅ凔 ġġġġ劍䫱䴻ˣᷕ奨䫱婾ˤṎ䩳ᶱ㗪㔁炻ẍ㖶䃉䚠⣏Ḁ䁢䛇Ḯ佑ˤ˭ĩCBETA, T35, no. SEFĪˤ㬌ᷕ⮯㘢⃱ᷳ䃉䚠⬿炻Ṏ夾䁢㱽⿏⬿ˤ㬌栗䣢Ḯ䛇䨢䳽䚠ᷳ ġġġġ㤝炻㇨栗ᷳ䎮炻Ṏ⌛㗗㱽⿏⬿ˤ Ĵķġ˪⣏㕡⺋ἃ厗♜䴻䔷˫⌟ 3˨1ġᶾᷣ⥁♜⑩˩ġĩ&%(7$7QRSDF 190 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 191

军㕤⬿⭮炻➢㛔ᶲ炻℞⮵˪㱽䓴奨˫䘬娖慳炻⎗婒㗗㈧冒㕤㼬奨䘬䚳䎮ḳ䃉䣁奨䁢⣏Ḁ⎴㔁ᷳ㤝农炻␐念⏓圵奨䁢厗♜⇍㔁ᶨḀˤ㎃妨ᷳ炻⬿ 㱽炻⤪˪姣厗♜㱽䓴奨攨˫⌟ 1烉 ⭮⮯ᶱ奨⮵ㅱ㕤⥳㔁ˣ⎴㔁ᶨḀˣ⇍㔁ᶨḀˤ 㬌⢾炻㕤⬳ˣ㖶ˣ㶭ᷳ晃炻䓂军⮯ᶱ奨惵㕤⮷ˣ⥳ˣ䳪ˣ枻ˣ⚻㔁炻 మథཥ࿶౧ϓǺ಍୤΋੿ݤࣚǴᒏᕴ၀࿤ԖǴջࢂ΋ЈǶฅЈᑼ࿤ ⤪ㆺ䑘˪厗♜䴻天妋˫⍲临㱽˪岊椾Ḽ㔁₨˫ᷕ炻⮯ᶱ奨冯Ḽ㔁ἄᶨ惵⮵炻 ԖǴߡԋѤᅿݤࣚǶ΋ǵ٣ݤࣚǴࣚࢂϩကǴ΋΋ৡձǴԖϩሸࡺǶ ⤪ᶳ⚾堐㇨䣢烉ĵĳ ࡺǶΟǵ౛٣คᛖݤࣚǴ܄ကǴคᅰ٣ݤǴӕ΋܄Βǵ౛ݤࣚǴࣚࢂ ǵϩคᛖࡺǶѤǵ٣٣คᛖݤࣚǴ΋Ϫϩሸ٣ݤǴ Ḽ㔁 ᶱ奨܄ǵϩကǴ܄ڀ ΋΋ӵ܄ᑼ೯ख़ख़คᅰࡺǶ49 ⮷㔁㱽➟⬿

ⓗ嬀⬿ 䛇䨢奨 ⬿⭮忚侴ẍ䃉䚠⣏Ḁˣ⎴㔁ᶨḀˣ⇍㔁ᶨḀἮ⮵惵ᶱ奨炻⤪˪姣厗♜㱽䓴 ⥳㔁奨攨˫⌟ 1烉䛇䨢⬿

Ξ߃ѡ཮ՅᘜޜǴคቚ੻ᖯǶΒǵܴޜջՅǴคཞ෧ᖯǶΟǵޜՅ 䳪㔁啷⽫⬿ 䎮ḳ奨 ҭՅǴค࣬ޜคᛖǴόࢂᚈߚǴคᔍፕᖯǶѤǵݴ๊ค஌Ǵόࢂҭ 枻㔁䛇⿏⬿ ၴᖯǶѤᖯࡽคǴԭߚථ๊Ƕς྽Ζ೽૓ऩǴค࣬ε४ϐཱུठΨǶ ݩࡕΒᢀǴ৖ᙯుҎǶ4: ⚻㔁㱽䓴⬿ ␐念奨

⍰⤪˪姣厗♜㱽䓴奨攨˫⌟ 1烉䓙ᶲ徘ᷳ㍊妶炻⎗⼿䞍˪㱽䓴奨˫ᷳᶱ奨炻ᶨ㕡朊㕤㭷ᶨ奨⎬ẍ⋩攨 Ἦ婾徘炻䓐ẍ堐忼厗♜慵慵䃉䚉㱽䓴烊⎎㕡朊炻㬌ᶱ奨ᷳ䛇䨢奨ˣ䎮ḳ奨炻 Īˤ⍰ḹ烉ˬ㗗䞍⽫⠫䘮䨢炻㕡㗗⣏Ḁ⮎F&%(7$7QRS ġġġᷳ䎮˭ ڀӸ ) ΐΜ * Ϋ ) ΎΖ * ଍ ) ϖϤ * ໩ ) ΟѤ * ೯ԖΜߐǴ኱ΨǶ

ЈǴջӜૈᢀǶᢀ٣྽߫Ǵᢀ౛྽ ġ䎮ˤɃɃṲ㖊⽫⠫䘮䨢炻㛒⮑ὅỽ⤬䎦ˤ㓭䞍㬌㔁Ữ䟜➟ね炻Ṏ㛒㖶栗䛇曰ᷳ⿏ˤܭԜ฻ΜǴБӜ౛٣คᛖǶᢀϐ ġġġ㓭㱽溻䴻ḹ烉ᶨ↯䨢䴻㗗㚱检婒 ĩ 㚱检侭检佑㛒Ḯḇ Īˤ⣏⑩䴻ḹ烉䨢㗗⣏Ḁᷳ⇅ ੿Ǵзᢀคᛖԋύၰಃ΋ကᢀǴԾฅൿඵ࣬ᏤԋคՐՉǴς྽ε४ ġġġġ攨ˤ˭ĩ&%(7$7QRSFSDĪġ⍰⤪˪䥒㸸媠娖普悥⸷˫⌟ 1烉 ӕ௲ϐཱུठǶࡺΠಃΟᢀࢂձ௲΋४Ǵ㭋౦ፏ௲Ƕ51 ġġˬḴˣ⭮シ䟜䚠栗⿏㔁ɃɃ䓇㬣㴭㥫⸛䫱⤪⸣ˤỮẍᶵỷᶨ↯䃉➟䃉叿侴䁢忻埴炻 ġġġġ媠悐凔劍⋫检⌟䴻炻⍲ᷕ䘦攨䫱ᶱ婾⺋䘦婾䫱炻䘮婒㬌ḇ˭ĩCBETA, T48, no. 2015, p. 404, a6-22Īˤ㬌婒㖶Ḯ䃉䚠㔁ẍ䟜䁢ᷣ炻侴⭮栗䛇⿏ˤ劍⯙㇨⭮栗䛇⿏侴妨炻Ṏ ġġġġ⎗夾䃉䚠㔁䁢枻㔁炻ẍ栗䣢䃉䚠⣏Ḁᷳ㤝ˤ ĵĲ ὅ⬿⭮ᷳ䚳㱽炻䛇䨢奨䁢䃉䚠⣏Ḁᷳ㤝农炻䁢⣏Ḁ⇅攨炻⎗婒㗗㊯⥳㔁ˤ ĵĳˢ⍫˪厗♜䴻天妋˫⌟ 1烉ˬ㱽䓴奨⠫㘖圵䃉䚉⚾˭ĩ&%(7$;QRSD =SF5SDĪ ĴĹ˪姣厗♜㱽䓴奨攨˫⌟ 1ġĩCBETA, T45, no. 1884, p. 684, b24-c1Īˢ ġġġġㆾ⍫ˬ岊椾㗪₨㔁奨⚾˭ĩ&%(7$;QRSD=SD5 Ĵĺ˪姣厗♜㱽䓴奨攨˫⌟ 1ġĩ&%(7$7QRSDĪ SDĪ ĵı˪姣厗♜㱽䓴奨攨˫⌟ 1ġĩ&%(7$7QRSEĪ ġġġġ⍲临㱽˪岊椾Ḽ㔁₨˫炻pį12炻ἃ旨㔁做➢慹㚫⌘炻2000ĭ12ˤ ĵĲˢ⤪˪⍇Ṣ婾˫⌟ 1烉ˬ⚃ˣ⣏Ḁ䟜䚠㔁侭炻䟜⇵⣏⮷Ḁ㱽䚠ᷳ➟炻⭮栗⼴䛇⿏䨢⭪ 192 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 193

ΟΜᅿШ໔ǴڀΜݤࣚԭݤࣚǴ΋ࣚڀΜݤࣚǴ΋ݤࣚΞڀ㛔幓Ṏ⏓㓅⮷ˣ⥳ˣ䳪ˣ枻⚃㔁炻䓂军⚻㔁㛔幓⌛⏓⚃㔁炻⤪㼬奨㇨婒 ϻ΋Ј℞ ЈǴऩคЈԶςǴϟᅟԖЈۺΟίᅿШ໔ǶԜΟίӧ΋ڀ圵媠䎮炻䃉㚱晄䣁˭ĵĴˤ⚈㬌炻⎗䞍ᶱ奨冯Ḽ㔁⋩⬿ᷳ惵⮵炻㬟ẋ厗 ԭݤࣚջ䷥ˬ ΋Ϫݤӧ߻Ǵ΋ق΋Јӧ߻Ǵ΋ϪݤӧࡕǹҭόقΟίǶҭόڀ⬿媠ⷓ䔍㚱ᶵ⎴ˤ⤪ᶳ⚾堐㇨䣢烉 ջ♜ ߻Ǵҭό೏ނό೏ᎂǹ࣬ӧނӧ࣬߻ǴނǴނӵΖ࣬ᎂٯЈӧࡕǶ ᶱ奨㼬奨 ⬿⭮ ㆺ䑘ˣ临㱽 ⁁姣 ᎂǶ߻ҭόёǴࡕҭόёǶᳬނፕ࣬ᎂǴᳬ࣬ᎂፕނǶϞЈҭӵࢂǶ ⮷㔁 ǴԜջࢂᐉǶޣǴԜ߾ࢂᕵǹऩЈ΋ਔ֖΋Ϫݤޣऩவ΋Јғ΋Ϫݤ ⥳㔁䛇䨢奨枻㔁 ⥳㔁 ⮷⥳㔁䳪㔁 ᕵҭόёǴᐉҭόёǶᳬЈࢂ΋ϪݤǴ΋ϪݤࢂЈǶࡺߚᕵߚᐉǴ аᆀࣁόёࡘ᝼ნǴ܌Ƕق܌ق᛽Ǵߚ܌枻㔁 ⣹ ߚ΋ߚ౦ǴҎ֮ు๊Ǵߚ᛽ ⎴㔁 ℍ ⚻ ཀӧܭԜ)ϓϓ*Ƕ55 䎮ḳ䃉䣁奨 ⎴㔁ᶨḀ ⎴㔁ᶨḀ 䳪㔁 ᶨḀ 㱽㔁䓴炷䳪㔁炸枻㔁㬌ᶨ⾝ᶱ⋫ᷫ㗗ᶵ⿅嬘⠫炻劍天忚ᶨ㬍婾徘炻⇯暋⃵星㕤⚃⎍㧉⺷ᷕˤ⚈ ⇍㔁㬌炻⣑⎘⼨⼨ẍˬ䨢˭Ἦ≈ẍ䟜㕍炻⤪˪㐑姞㬊奨˫⌟ 5烉 ␐念⏓⭡奨 ⚻㔁 ⇍㔁ᶨḀ ⚻㔁 ᶨḀ

ǻऩڀǻࣁᚆڀǻࣁӅڀΟίݤǻࣁጔڀୢǺЈଆѸૼጔǻࣁЈ Ǵ҂ӅޣڀόᜢЈǶऩӅڀǴጔޣڀǴЈଆόҔጔǶऩጔޣڀ੬፵ Јޠနȃήᢏ ǶѤѡۘόёளǴڀǴࡽᚆЈᚆጔٗ۹ЈޣڀӚคӅਔӼԖǶऩᚆ Οίݤओǻڀ㕤ᶱ奨ᷳ忳䓐炻ᷣ天德忶䨢ˣ`ˣᷕᶱ奨ᷳ彗嫱⻝≃炻䓐ẍ堐忼 ϓՖ⎘⣑ ΨǶ܄࡭੿ӰǴ੿Ӱ٩ݤ܄Ǵݤ܄ᶨ⌛ᶨ↯炻ᶨ↯⌛ᶨ˭ᷳᶵ⿅嬘⠫炻⌛㇨媪䘬ᶨ⾝ᶱ⋫炻⤪˪㐑姞㬊奨˫ เǺӦΓϓǺ΋Ϫှൽ੿Ӱ٩࡭ݤˬ ٩قߚ٩࡭Ƕ܄ృǴࡺݤ܌ࢉǴόࣁ੿܌όࣁൽ܄5烉 ឪε४ϓǺݤ ⌟ ΋ڀǴߓᎿओࢂΨǴคؒคܴ౰࡭΋ϪᅿηǶऩவӦৣ߾Јޣ࡭ ӚᏵ΋ᜐǶ56ৣٿ΋ϪݤǴԜڀϪݤǴऩவឪৣ߾ጔ ĵĴ˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫⌟ 10烉ˬ䔷烉䎮⌛䓇䨢䫱侭炻℟Ḽ㔁䎮ˤ䓇䨢㇨栗炻 ġġġġ㗗⮷Ḁ㔁䎮ˤḴ䨢㇨栗炻㗗⥳㔁䎮ˤ䃉⿏䛇⤪炻㗗䳪㔁䎮ˤ侴妨䫱侭炻䫱检Ḵ㔁ᷳ ġġġġ䎮炻媪枻㔁䎮Ṏ⌛䃉⿏䛇⤪炻橼䳽⬱䩳炻⤪⿏暁怋炻Ṏᶵ暊⤪ˤ⚻㔁ᷳ䎮炻䷥圵媠㚱斄˪㐑姞㬊奨˫⮵媠婾ⷓᷳ䟜㕍炻➢㛔ᶲ炻㗗忳䓐˪ᷕ婾˫ᷳ⚃⎍㧉⺷ ġġġġ䎮炻䃉㚱晄䣁俛ˤ˭ĩ&%(7$7QRSDĪ ġġġ˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫⌟ 10烉ˬ䔷烉㕗⇯㚱℞㇨忂炻䃉℞㇨⯨侭ˤḴˣ慳 Ἦ婾䟜炻⤪˪㐑姞㬊奨˫⌟ 5烉 ġġġġ⥐ḇˤ媪㚱暋妨炻⃰⇯䷥㓞炻⼴⇯䷥㍨ˤḴ佑⣑昼炻ỽẍ㚫忂炻㓭䁢㬌慳ˤ䷥㓞侭炻 ġġġġ䲬℞㇨忂炻⤪⚻㔁ᷕ炻㚱⮷Ḁㆺ┬ᷳ㱽ˣ⚃媎ˣ⚈䶋炻㚱⥳㔁ᷕ⋩⛘ˣ⋩⤪ˣℓ嬀ˣ ġġġġ⚃㘢炻㚱䳪㔁ᷕḳ䎮䃉䣁炻㚱枻㔁ᷕ妨⿅㕗䳽䫱ˤ⤪㴟㚱䘦ⶅᷳ㯜炻㯜佑⎴ḇˤ⼴ ġġġġ䷥㍨侭炻䲬䃉℞㇨⯨ˤ⤪⮷ḀⓗṢ䨢冒⇑炻⥳㔁Ḽ⿏ᶱḀ炻䳪㔁ᶵ婒⽟䓐娚㓞炻枻 ġġġġ㔁ᶨ⎹ḳ䎮暁䳽䫱ˤ⤪⼤䘦ⶅᶵ⎴渡␛炻ᶵ℟⋩⽟ˤ㴟⇯℟ᷳ炻ᶨ㫉ˣḴᶵ⭧ˣ ĵĵ˪㐑姞㬊奨˫⌟ 5ġĩCBETA, T46, no. 1911, p. 54, a5-18Ī ġġġġᶱ检㯜ℍᷕˣ⚃㘖⎴ˣḼ䃉ˣℕ㶙ˣᶫ⺋ˣℓ⣏幓ˣḅ㼖ˣ⋩㘖⍿⣏暐ˤ˭ĩCBETA, ĵĶ˪㐑姞㬊奨˫⌟ 5ġĩCBETA, T46, no. 1911, p. 54, a18-29Ī 7QRSFĪ 194 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 195

Ǵߚጔ ԖӢጔࡺǴҭёளᇥǴᒏѤ஼ᔝӢጔΨǶᗨѤѡ঍஍ǴཁൿኇཏǴޣߚЈߚጔǴߚЈࡺԶЈғ΋Ϫݤ܄Ǵݤޣғ΋Ϫݤ܄ऩݤ คӜ࣬ύଷӜ࣬ᇥǶ59ܭ ߚ٩܄ݤقࢂ੿Ӱ٩࡭ओǻऩ܄ݤقࡺҭᔈጔғ΋ϪݤǴՖளᐱ ό܄Ƕऩݤ܄ѦձԖᎿओ٩࡭Ǵ߾όᜢݤ܄࡭ǴᎿओࢂ٩࡭Ǵᚆݤ Ꮏओࢂ٩࡭ǶΞၴ࿶Ǵ 㕤⺽㔯ᷕ炻ᶨ㕡朊ẍ䫔ᶨ媎炻Ἦ婒㖶䃉㚱ᶨ㱽⎗⼿炻ᷫ军ᶨ↯㱽䘮ᶵ⎗婒炻ق٩࡭ǴՖளᐱ܄ᚆᎿओǴᎿओ٩࡭ջࢂݤ ǺߚϣߚѦǴҭߚύ໔ǴҭόதԾԖǶΞၴᓪᐋǴᓪᐋϓǺፏ 㬌⎗夾ᷳ䁢䨢奨烊⎎ᶨ㕡朊⯙ᶾ὿媎炻Ἦ⺢䩳䃉慷㱽炻㬌⎗夾ᷳ䁢`奨ˤق࿶ ݤόԾғǴҭόவдғǴόӅǴόคӢǶ57 㬌ᶨ↯㱽䘬⺢䩳炻㗗ẍヰずㄸㅓ䛦䓇炻㕤媠㱽⭪㹭䃉⎵䚠ᷕ炻`⎵䚠侴婒炻㓭ẍ⚃〱㨨⚈䶋晐䶋侴䧖䧖婒ˤ䃞ᶵ婾婒䨢ㆾ婒`炻⼤㬌䃉晄䃉䣁炻㬌⎗ ⍰˪㐑姞㬊奨˫⌟ 5烉夾ᷳ䁢ᷕ奨炻⤪˪㐑姞㬊奨˫⌟ 5烉

ΟίݤҭόёளǶࡽᐉவѤѡғΟίݤό ՕԑᅰృǴόӧӢǵጔǵӅǵᚆǴջШᒅࢂಃ΋ကΨǶΞѤѡॿࣣ؃ЈόёளǴ؃Ѥѡޕ྽ نΓᇥ٢ǴऩޓЈྐғΟίݤओǻЈྐۘόૈғ΋ݤǴϓՖૈғ ёᇥǴᇥӢҭࢂǴጔҭࢂǴӅҭࢂǴᚆҭࢂǶऩࣁۺǶᔈவ΋ޣёள ಖВޕᆪፏᇥջளှ٢ǴջШᒅࢂಃ΋ကᒅǶ྽ޓ࣬ၴǴ ऩℛऩഓऩ៪Ǵ܄ځǴҭྐҭόྐޣΟίݤओǻऩவЈҭྐҭόྐғΟίݤ ซӵНОΒॿόҥǴϓՖૈғΟίݤओǻऩᒏЈߚྐߚόྐғΟί ᇥǴಖВόᇥǹಖВόᇥǴಖВᇥǶಖВᚈ፿ǴಖВᚈྣǶջઇջ :Οί ҥǴջҥջઇǶ࿶ፕࣣᅟǶ5؃ғΟίݤओǻҭᕵҭᐉ܌ϓՖૈ܌Ǵߚྐߚόྐߚૈߚޣݤ ᇟၰᘐǴЈՉೀྐǴࡺقΟίݤҭόёளǶ؃ݤόёளǴߚᕵߚᐉ Ӝόёࡘ᝼ნǶε࿶ϓǺғғόёᇥǴғόғόёᇥǴόғғόё ⚈㬌炻⎗⼿䞍⣑⎘ẍ䨢ˣ`ˣᷕᶱ奨ᷳ彗嫱㧉⺷炻Ἦ堐忼ˬᶨ⌛ᶨ↯ˣᶨ ᇥǴόғόғόёᇥǶջԜကΨǶ58 ↯⌛ᶨ˭ˣˬᶨ⾝ᶱ⋫˭ᷳᶵ⿅嬘⠫炻ỮỤ㛒⯽攳慵慵䃉䚉ᷳ斄Ὢ炻㬌栆 Ụ㕤厗♜Ḽ㔁ᷳ䳪㔁⍲枻㔁炻㇨ẍ厗♜⬿⮯㱽厗⇌䁢⎴㔁ᶨḀ炻侴ẍ⎴䳪劍⯙䫔ᶨ媎妨炻⇯䃉㚱ᶨ㱽⎗⼿烊劍⯙ᶾ὿媎炻⇯㚱䃉慷㱽ˤ㬌䃉慷㱽炻 ⎴枻Ἦ婒㖶㱽厗ˤ ᷣ天晐枮⚈䶋Ἦ婒炻⤪˪㐑姞㬊奨˫⌟ 5烉㕤厗♜ᶱ奨ᷳ䛇䨢奨炻➢㛔ᶲ炻晾䃞婒⶚℟㚱⤪⣑⎘ˬ䨢ˣ`ˣᷕ˭ ᶱ奨㧉⺷炻Ữ䛇䨢奨叿䛤㕤怖㑍ᶲ炻ẍ⚃⎍⋩攨Ἦ堐忼ᷳ炻ẍ⏰䎦䛇䨢奨 คໆݤǴ 㗗ˬ妨婆忻㕟炻⽫埴嗽㹭˭ᷳ朆䨢朆㚱炻㓭ẍˬ埴⠫˭Ἦ堐忼ᷳˤ㬌ᷳ䛇ڀಃ΋ကύǴ΋ݤόёளǴݩΟίݤǶШᒅύǴ΋Јۘޕ྽ ݩΟίओǶӵՕ֋ቺζǺคܴϣԖόǻόΨǶѦԖόǻόΨǶϣѦ 䨢奨晾忂⮷ˣ⥳Ḵ㔁炻⮎⶚↥味⮷ˣ⥳ˣ䳪ˣ枻ˣ⚻Ḽ㔁ˤ㇨ẍ炻㱽啷ẍ ǺӵࢂԖǶᓪᐋϓǺόԾǵ 㬌Ἦ堐娖厗♜⇍㔁ᶨḀ佑䎮炻㼬奨ẍˬ㚱℞㇨忂炻䃉℞㇨⯨˭Ἦ㖶ᷳˤ军قԖόǻόΨǶߚϣߚѦԖόǻόΨǶՕ όдǵόӅǵόคӢғǶε࿶ǺғғόёᇥǴΏԿόғόғόёᇥǶ 㕤䎮ḳ䃉䣁奨炻⇯栆Ụ㕤⣑⎘ᷳᷕ忻奨炻Ṏẍ⋩攨Ἦ堐忼ᷳ炻㬌䎮ḳ䃉䣁

ĵķ˪㐑姞㬊奨˫⌟ 5ġĩCBETA, T46, no. 1911, p. 54, a29-b8) ĵĹ˪㐑姞㬊奨˫⌟ 5ġĩCBETA, T46, no. 1911, p. 54, c1-9Ī ĵĸ˪㐑姞㬊奨˫⌟ 5ġ(CBETA, T46, no. 1911, p. 54, b18-c1Ī ĵĺ˪㐑姞㬊奨˫⌟ 5ġ(CBETA, T46, no. 1911, p. 55, a15-21Ī 196 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 197

奨晾忂䳪㔁ㆾ⎴㔁ᶨḀ炻Ữṵẍ⋩攨Ἦ栗䣢℞慵慵䃉䚉䘬䎮ḳ䃉䣁奨ˤ军 ⎗婒㤝䁢↮㖶炻ᶼ冯℞啷ˣ忂ˣ⇍ˣ⚻⚃㔁⇌⼊ㆸᶨ䵲⭮⛘忋䳸ˤ厗♜ 焏㕤␐念⏓⭡奨炻⇯ẍ⋩䌬攨Ἦ栗䣢ḳḳ䃉䣁㱽䓴炻ẍ⏰䎦↢厗♜⇍㔁ᶨḀ 䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡ 焐 ᶱ奨炻⎗⮯℞夾䁢奨㱽ᶲᶨ忻寶䩖ᷳ忚嶗炻 ᶵℙᷳ䈡刚ˤĶı ⏰䎦℞㫉䫔⿏ᷳ斄Ὢ炻ᶼẍ㬌Ἦ⏓㓅Ḽ㔁炻Ữᶱ奨冯媠㔁ᷳ斄Ὢᶲ炻᷎ᶵ ᶵ婾⣑⎘ᷳᶱ奨ㆾ厗♜ᷳᶱ奨炻➢㛔ᶲ炻䘮℟㚱彗䟜冯攳栗䘬ἄ䓐炻㖶䡢炻⎗⮯ᶱ奨↮惵䁢⥳㔁烪ㆾ枻㔁烬ˣ⎴㔁ᶨḀˣ⇍㔁ᶨḀ炻ㆾṎ⎗⮯ ᶼ䘮⏓㓅媠㔁ᷳ䈡岒ˤ ᶱ奨惵Ⱄ⮷⥳ˣ䳪枻ˣ⚻㔁ˤ⚈㬌炻⎗⼿䞍厗♜ᶱ奨冯媠㔁䘬⮵ㅱᶲ炻᷎ ᶵ㖶䡢ˤ忁ḇ⎗傥⚈㬌ᷳ㓭炻㼬奨⮯㱽啷⋩⬿⇌䘬㫉⸷ Ḯ婧㔜炻≈ᶲ厗 Ӄȃ๗ᇮ ♜⼨⼨⮯⚻㔁⭬栗䳪㔁ˣ枻㔁Ἦ堐忼炻农ἧ⼴ẋ⛐娖慳厗♜ᶱ奨冯媠㔁ᷳ 斄Ὢᶲ炻侴㚱㇨ᶵ⎴ˤ 䓙ᶲ徘ᷳ㍊妶炻⎗⼿䞍⣑⎘ˣ厗♜⎬ẍᶱ奨Ἦ⣹ℍᶵ⎗⿅嬘㱽䓴焏 ᶨ 㬌⢾炻⣑⎘ᶱ奨ᷳ`奨䘬㕥姕炻㗗ẍ↠栗⣏Ḁ厑啑ᷳᶵℙ㱽䁢℞䈡 ⌛ᶨ↯炻ᶨ↯⌛ᶨ焐ˤ侴⣑⎘ᷣ天德忶ᶱ奨ᷳ彗嫱炻Ἦ⣹ℍᶵ⎗⿅嬘㱽䓴ˤ 刚ˤ厗♜晾㛒䈡⇍㕥姕`奨炻Ữ㕤℞䛇䨢奨炷⤪㖶䨢⌛刚奨炸⍲䎮ḳ䃉䣁厗♜⇯ẍᶱ奨ᷳᶨ忻寶䩖廦廱㶙䌬炻Ἦ⣹ℍᶵ⎗⿅嬘㱽䓴炻⯽攳㱽㱽Ḻ念奨ᷕ炻⮎⶚㓅⍲὿媎ℏ⭡ˤ厗♜ᶱ奨ᷳ䛇䨢奨炻➢㛔ᶲ炻⽆怖䘬Ⰼ朊侴妨炻 Ḻ㓅ᷳ慵慵䃉䚉㱽䓴ˤ Ṏ⎗婒⏓⣑⎘ᷳᶱ奨ˤ ᶵ婾⣑⎘ᶱ奨ㆾ厗♜ᶱ奨炻➢㛔ᶲ炻䘮⎗⯙⚻圵冯㫉䫔䘬奺⹎Ἦ婾厗♜䘬䎮ḳ䃉䣁奨炻Ụ⎗⮵ㅱ⣑⎘䘬ᷕ忻奨ˤ侴厗♜䘬␐念⏓⭡奨炻⎗夾徘ˤ⛐⚻圵㕡朊炻⣑⎘ẍ 焏 ⌛䨢⌛`⌛ᷕ 焐炻Ἦ⏰䎦焏䨢ˣ`ˣᷕ 焐 ᶱ侭䁢℞㛔幓⇍㔁ᶨḀ㇨℟ᷳ䈡刚ˤ ⼤㬌ᶵ䚠㌐暊烊厗♜⇯ẍ 焏䛇䨢ˣ䎮ḳ䃉䣁ˣ␐念⏓⭡ 焐 ᶱ奨⎬℟⋩攨炻 ䷥侴妨ᷳ炻⣑⎘ẍᶱ奨ᷳ彗嫱炻Ἦ⼘栗ᶵ⎗⿅嬘㱽䓴烊厗♜ẍᶱ奨ᷳ Ἦ⏰䎦⇍㔁ᶨḀᷳ㔁佑ˤ⛐㫉䫔㕡朊炻⣑⎘ᷳ焏䨢ˣ`ˣᷕ焐 ᶱ奨䘬傰䴉炻慵慵䃉䚉炻Ἦ⯽䎦℞㶙⺋ˤ

Ķıġġ⮵㕤㬌␐念⏓⭡奨炻㼬奨䈡⇍⮯℞冯⋩䌬攨ᷳ⋩攨Ἦἄ婒㖶炻⤪˪⣏㕡⺋ἃ厗♜䴻 ġġġġ䔷˫⌟ 2˨ᶾᷣ⥁♜⑩˩烉ˬ䫔⚃␐念⏓⭡ˤ⌛ḳḳ䃉䣁ˤᶼὅ⎌⽟ˤ栗⋩䌬攨ˤɃɃ ġġġġ㬌ᷳ⋩攨⎴ᶨ䶋崟䃉䣁⚻圵ˤ晐℞ᶨ攨ˤ⌛℟ᶨ↯ˤ˭ĩ&%(7$7QRS DĪġ ġġġġ⍰⤪˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫⌟ 10烉ˬ䷥㓅㬠䛇炻᷎䘮䨢㶐ˤ䎮ḳ䃉䣁炻⌛ ġġġġ刚䨢Ṍ㗈炻刚ᶵ䣁䨢炻䨢ᶵ䣁刚ḇˤ⽟䓐慵慵炻⌛ⓗ㖶㶙佑炻℟⋩䌬攨炻慵慵䃉䚉炻 ġġġġ⌛ḳḳ䃉䣁ˤ⤪㴟⋩⽟Ḻ䚠␐念ˤ˭ĩ&%(7$7QRSFĪˤ⍰ḹ烉ˬ⚻ ġġġġ㔁⎰㕤⣏㴟ˤɃ妨⯂朆ᶱ⚃㱩⇅Ḵ侭炻⎰⇵㓭晐ᶨ㺜徰䔘䘦ⶅ炻⌛冱⊅栗≋炻ᶱ⌛ ġġġġ䳪㔁炻⚃⌛枻㔁炻⇅Ḵ⌛⮷Ḁ⍲冯⥳㔁ˤ晾㚱ㆺ┬炻㗗⚻㔁ㆺ┬炻⯂ᶵ⎴䳪ˣ枻ᷳ ġġġġ⊅炻ẍ⼤ᶵ傥ḳḳ䃉䣁㓭ˤ㱩⇅Ḵᷳ≋炻ẍ⼤⯂ᶵ⼿Ḵ䨢⍲ḳ䎮䃉䣁䫱㓭ˤ℞䋞⣏ ġġġġ㴟⯂䔘㰇㱛炻㱩㕤㹅㳓ˤ˭ĩ&%(7$7QRSFĪˤ⍰ḹ烉ˬ䔷ˤ㕗⇯ ġġġġ㚱℞㇨忂ˤ䃉℞㇨⯨侭ˤɃˤ䷥㓞侭ˤ䲬℞㇨忂ˤ⤪⚻㔁ᷕ㚱⮷Ḁㆺ┬ᷳ㱽⚃媎⚈ ġġġġ䶋炻㚱⥳㔁ᷕ⋩⛘⋩⤪ℓ嬀⚃㘢炻㚱䳪㔁ᷕḳ䎮䃉䣁炻㚱枻㔁ᷕ妨⿅㕗䳽䫱ˤ⤪㴟 ġġġġ㚱䘦ⶅᷳ㯜炻㯜佑⎴ḇˤ⼴䷥㍨侭炻䲬䃉℞㇨⯨炻⤪⮷ḀⓗṢ䨢冒⇑炻⥳㔁Ḽ⿏ᶱ ġġġġḀ炻䳪㔁ᶵ婒⽟䓐娚㓞炻枻㔁ᶨ⎹ḳ䎮暁䳽䫱ˤ⤪⼤䘦ⶅ炻ᶵ⎴渡␛炻ᶵ℟⋩⽟ˤ ġġġġ㴟⇯℟ᷳˤ˭ĩ&%(7$7QRSFĪˤẍ㬌婒㖶䳪ˣ枻Ḵ㔁㛒㖶⽟䓐 Ḻ㓅慵慵䃉䚉ᷳḳḳ䃉䣁㱽䓴炻侴⎴䳪⎴枻ᷳ⎴㔁ᶨḀṎ⽑⤪㬌ˤ⚈㬌炻ẍ␐念⏓ ⭡ᷳḳḳ䃉䣁㱽䓴炻Ἦ⼘栗厗♜ᶨḀ㔁ᷳ䈡刚ˤ 198 《華梵人文學報》天台學專刊天台三觀與華嚴三觀 199

୥Մၦਠ The Three Contemplations in Tiantai and

˪厗♜䴻㍊䌬姀˫ġ &%(7$7QR Huayan Buddhism ˪⣏㕡⺋ἃ厗♜䴻䔷˫ĩ&%(7$7QRĪ ˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫ &%(7$7QRĪ Ying-Shan Chen ˪厗♜ᶨḀ⋩䌬攨˫(CBETA, T45, no. 1868) ˪厗♜忲⽫㱽䓴姀˫ĩ&%(7$7QRĪ Abstract ˪厗♜䘤厑㍸⽫䪈˫ &%(7$7QR In Chinese Buddhism, the Tiantai- and Huayam-schools are famous ˪厗♜㱽䓴䌬掉˫ĩCBETA, T45, no. 1883Ī for its sophisticated construction of systematic theory. Their methods ˪姣厗♜㱽䓴奨攨˫ĩCBETA, T45, no. 1884Ī of contemplation, includes the doctrine of the ‘Three Contemplations’. ˪⍇Ṣ婾˫ĩCBETA, T45, no. 1886Ī According to the Tientai, this includes Emptiness Contemplation, ˪㐑姞㬊奨˫ĩCBETA, T46, no. 1911Ī Provisional Positing Contemplation, and Intersubsumption Contemplation. ˪⚃㔁佑˫ĩCBETA, T46, no. 1929Ī The Huayan-doctrine embraces the three contemplations of Emptiness, ˪䥒㸸媠娖普悥⸷˫(CBETA, T48, no. 2015Ī the Interpenetration of Phenomenon and Principle, the Interpenetrating ˪厗♜䴻埴栀⑩䔷憼˫ĩ&%(7$;QR=5Ī of all Phenomena. What are the respective characteristics of the two ˪厗♜䴻天妋˫ &%(7$;QR=5 doctrines? What is the relationship between those two types of “Three 炩岊椾㗪₨㔁奨⚾炪 &%(7$;QR=5Ī Contemplations”? Does the difference or relationship involve a notion of 㶭炽临㱽普抬炻2000炻12ˤ˪岊椾Ḽ㔁₨˫ˤἃ旨㔁做➢慹㚫⌘ˤ classifying the Buddhist sutras? These are questions which will be discussed 昛劙┬ ĩ1995 ⸜ 3 㚰 Īˤ˪⣑⎘䶋崟ᷕ忻⮎䚠婾˫炻㱽溻㔯⊾↢䇰ˤ in this paper. 昛劙┬ ĩ1996 ⸜ 9 㚰 Īˤ˪厗♜䃉䚉㱽䓴䶋崟婾˫炻⎘⊿厗♜咖䣦↢䇰ˤ Keywords: Tientai, Huayan, three contemplations, endless phenomena in one single mind, the interpenetrating of all phenomena 200 《華梵人文學報》天台學專刊四明知禮論法界圓融 201

ᙅ፤ݳࣩ༬ᒋޤѳ݃

杳㻊‹ 楁㷗傥ṩ㚠昊⒚⬠䲣⭊⹏≑䎮㔁㌰

ᄢौȈ 㛔㔯妶婾⣑⎘⬿斄㕤㱽䓴⚻圵䘬婾徘炻䈡⇍㗗㘢柿␴䞍䥖ˤ㱽䓴 ⚻圵㗗˪厗♜䴻˫䘬➢㛔佑䎮炻䫮侭娵䁢忁Ṏ㗗⣑⎘⬿䘬➢㛔⿅゛ˤ ㆹᾹ椾⃰㈤天⛘⽆㱽䓴⚻圵䘬奨溆Ἦ婒㖶㘢柿䘬ᶨ⾝ᶱ⋫冯ᶨ⽫ᶱ 奨炻ㆹᾹ䚳⇘忁ℑᾳ⣑⎘⬿䘬➢㛔佑䎮冯㱽䓴⚻圵㗗⼰䚠斄䘬ˤ䃞⼴ ㆹᾹ忚ᶨ㬍䚳䞍䥖斄㕤㱽䓴⚻圵䘬妶婾炻ㆹᾹ⮯䚳⇘炻䞍䥖㍉䓐㱽䓴 ⚻圵䘬奨溆炻Ἦ妋慳⣑⎘⬿䘬佑䎮炻忁⊭㊔㱽䓴⥁橼ˣᶨ⾝ᶱ⋫ ĩ 䛇媎 Īˣ刚℟ᶱ⋫䫱䫱ˤ

ᜰᗤຠȈ ġġġġġġġġ㱽䓴⚻圵炻⣑⎘⬿炻䞍䥖炻㘢柿炻厗♜䴻 ġġġġġġġ

㓞䧧烉2012į10į01ġġġ㍍⍿↲䘣烉2013į03į23 202《華梵人文學報》天台學專刊四明知禮論法界圓融 203

ήξᇅΚЗή܉Κޠᢏᘉ፤හ㐪ޠ൧ȃࠊّ ະȃ௄ݳࣩ༬ᒋ ᢏ ġġġġġġ䫮侭役Ἦ妶婾⇘⣑⎘㘢柿䘬㱽䓴⚻圵⿅゛炻䫮侭㒔⛐忁䭯婾㔯ᷕ两临妶婾⣑⎘⬿⛐㘢柿ẍ⼴斄㕤忁㕡朊䘬妶婾ˤ⛐忁䭯婾㔯䘬䫔Ḵ䭨ᷕ炻ㆹᾹ ġġġġġġġㆹᾹ椾⃰㈤天⛘⽆㱽䓴⚻圵䘬奨溆Ἦ婒㖶⣑⎘㘢柿䘬ᶨ⾝ᶱ⋫冯ᶨ⽫妶婾⇘ᶨ⾝ᶱ⋫⍲ᶨ⽫ᶱ奨冯㱽䓴⚻圵䘬斄Ὢ炻ㆹᾹ⮯㈤天⛘⽆㱽䓴⚻圵 ᶱ奨ˤĲ 㘢柿⛐˪㐑姞㬊奨˫㍸↢ᶨ⾝ᶱ⋫䘬媠㱽⮎䚠婾炻Ṿ䓙˪㱽厗䴻˫ 䘬奨溆Ἦ婒㖶㘢柿䘬ᶨ⾝ᶱ⋫冯ᶨ⽫ᶱ奨ˤ⛐䫔ᶱ䭨ᷕ炻䫮侭妶婾⚃㖶䞍䘬ˬ⋩⤪㗗˭ˣ˪厗♜䴻˫䘬ˬ⋩㱽䓴˭␴˪⣏㘢⹎婾˫䘬ᶱ䧖ᶾ攻Ἦ⺢䥖⮵㱽䓴⚻圵䘬䚳㱽ˤ䫮侭娵䁢炻冯㘢柿ᶨ㧋炻䞍䥖⼰慵夾㱽䓴⚻圵䘬ἃ 㥳ˬᶨ⾝ᶱ⋫˭ˤ忁墉ㆹᾹᶵ⺽䓐˪㐑姞㬊奨˫叿⎵䘬斄㕤ᶨ⾝ᶱ⋫䘬㔯㔁佑䎮ˤ斄㕤ᶨ⽫ᶱ奨冯㱽䓴⚻圵䘬斄Ὢ炻⼴Ἦ㆟⇯㚜㚱庫㖶䡢䘬堐徘炻 ⫿炻ㆹᾹ䘬䚖䘬⛐㕤⽆㱽䓴⚻圵Ἦ婒㖶ᶨ⾝ᶱ⋫ˤ㘢柿⛐˪⚃⾝嗽˫妋慳 ㆹᾹ⛐䫔⚃䭨ᷕ䯉╖妶婾ˤġ ⇍㔁冯⚻㔁斄㕤ˬ⾝℟˭䘬↮⇍烉 ġġġġġġ䫮侭娵䁢炻㘢柿慵夾˪厗♜䴻˫䘬㱽䓴⚻圵䘬ἃ㔁⿅゛炻ẍ农㈲㱽䓴 Ƕӵ޺ηڀۺ夾䁢ᶨᾳᷕ⽫奨⾝ˤỮ䓙㕤㘢柿㚜慵夾˪㱽厗䴻˫炻侴㘢柿㗪ẋ⍰仢᷷ᶨ ġġġġġġġġġġġୢǺձ༝ॿբԜ᝽ǴϓՖ౦ǻเǺձ߾႖ᐕǴ༝߾΋ ଆȡϓǺȨ΋༾ლύԖεί࿶܄䧖⃭↮娖慳˪厗♜䴻˫䘬⒚⬠㤪⾝ㆾ⿅゛䭬䔯炻ẍ农ἧ㘢柿斄㕤㱽䓴㕡朊 !!!!!!֖໪ᔆξǴࡺӜόࡘ᝼ǶȠ๮ᝄǷ ǴඵΓ໒ლр࿶Ƕȩ3ڔ!!!!!! 䘬⿅゛␴慵夾庫䁢晙㘎ˤỮ䓙㕤⼴Ἦ䴻忶⸦ẋ厗♜⬿䣾ⷓ⮵˪厗♜䴻˫㇨㍸↢䘬庫⃭↮䘬⒚⬠娖慳炻㬌⌛㱽䓴䶋崟䘬ἃ㔁䎮婾炻忁㕡朊⎗墄㘢柿⛐ 忁㕡朊䘬ᶵ嵛ˤ䫮侭娵䁢忁⯙㗗䁢ỽ㘢柿ᷳ⼴⤪㸃䃞䞍䥖䫱䫱悥栀シ⏠㓞忁墉炻㘢柿㍸⇘⇍㔁㗗昼㬟⛘℟炻⚻㔁⇯ᶨ⾝℟ˤ㲐シ炻㘢柿⺽˪厗♜䴻˫ ˪厗♜䴻˫ㆾ厗♜⬿忁㕡朊䘬⿅゛䘬⍇⚈炻⚈䁢㘢柿㛔Ἦ⯙慵夾㱽䓴⿅゛ Ἦ妋慳ˬᶨ⾝ĩ ℟ Ī ᶱ⋫˭炻᷎ẍ˪厗♜䴻˫䘬ˬ前⫸⏓枰⻴˭Ἦ婒㖶ˤ侴ˬ前䘬ˤ䔞䃞炻㸃䃞ᷳ⼴䘬⣑⎘⬿⮵厗♜⬿䘬ᷣ天㈡姽⯙⛐˪崟ᾉ婾˫䘬娖慳 ⫸⏓枰⻴˭㗗庫䁢朄ン䘬ˤ⎎⢾炻㘢柿˪䵕㐑䴻䌬䔷˫⌟ 2 ⛐妋慳ˬᶨ⽫㕡朊 ĩ ⌛⇍䎮晐䶋 Ī 侴ᶵ⛐˪厗♜䴻˫ˤṾᾹ⎒㈡姽˪厗♜䴻˫ⷞ⇍侴ᶵ ᶱ奨˭㗪⃰婒㖶ˬ㇨奨ᶵ⿅嬘ᷳ⠫˭烉䲼⚻ ĩ ㆾᶵ攳㪲 Īˤ ғΜݤࣚаࣁნΨǶ܌คܴЈӢጔۺǴջࢂ΋ޣġġġġġġ㛔婾㔯䘬➢㛔奨溆ㆾ㕡㱽⯙㗗䪁⛐⣑⎘冯厗♜䘬⬿㔁㭼庫ㆾ圵⎰䘬奨 ġġġġġġġġġġġ΋ܴόࡘ᝼ϐᢀნ คܴЈϣค֫ۺΜݤࣚǴԛಃ࿶คໆնǴϓՖЗӧ΋ڀ溆Ἦ婾徘炻䈡⇍㗗⣑⎘⬿⮵厗♜⬿䘬㈡⇌䘬⏠㓞ˤ⤪ᶲ㇨徘炻⣑⎘㘢柿⮎ !!!!!!ୢГǺ΋Γ Ǵނ⶚⏠㓞Ḯ˪厗♜䴻˫⿅゛忚⣑⎘⬿ℏ炻䈡⇍㗗㱽䓴⚻圵䘬⚻㔁⿅゛ˤỮ䓙 !!!!!!ሖΨǻเГǺԜ࿶ܴόࡘ᝼Ǵ໪ᔆΕ޺ηǴό࣬֫ሖǶค௃ϐ ठᅪǶ4ى΋ϪΟШፏЈፏݤǴՖڀۺ㕤㘢柿㗪厗♜⬿㛒冰炻㘢柿⎒傥䓐冒⶙䘬婆妨Ἦ㈲˪厗♜䴻˫䘬䚠斄⿅゛ !!!!!!ۘளӵԜǶЈઓ༾֮Ǵ΋ ⏠㓞⇘⣑⎘⬿ℏˤ侴⛐㸃䃞䞍䥖ẍ⼴䘬⣑⎘⬿䘤⯽炻ṾᾹ⇯⎗ẍ㈲厗♜⬿ 婾徘˪厗♜䴻˫㱽䓴⚻圵䘬䚠斄佑䎮 ĩ ⌛㱽䓴䶋崟 Ī ⏠㓞⇘⣑⎘⬿ℏ炻忁

㕡朊ㆹᾹ⎗⛐䞍䥖䘬ἃ⬠⿅゛ᷕ䚳⇘ˤㆹᾹ⮯䚳⇘炻䞍䥖㍉䓐㱽䓴⚻圵䘬 Ĳˢġ娛䳘妶婾⎗⍫䚳烉杳㻊‹烉˪⣑⎘㘢柿䘬ἃ⬠⿅゛烉㱽䓴⚻圵˫ĩ 冢⊿烉㔯㳍↢䇰䣦炻奨溆炻Ἦ妋慳⣑⎘⬿䘬佑䎮炻忁⊭㊔㱽䓴⥁橼ˣᶨ⾝ᶱ⋫ ĩ 䛇媎 Īˣ刚℟ ġġġġġ2010Īˤ ĳˢġ㘢柿˪⚃⾝嗽˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶲˤ ᶱ⋫䫱䫱ˤ忁⮵⣑⎘冯厗♜ℑ⬿䘬䔘⎴ˣ⇌㔁冯圵⎰㚱慵天シ佑ˤ 3ġġġ㘢柿˪䵕㐑䴻䌬䔷˫炻˪⣏㬋啷˫Ⅎ 38炻枩 528 ᶳĮ529 ᶲˤ 204《華梵人文學報》天台學專刊四明知禮論法界圓融 205

忁墉炻㘢柿Ṏ⓷⇘斄㕤ˬ奨ᶵ⿅嬘⠫˭䘬⓷柴ˤ㲐シ炻㘢柿⓷⍲ˬᶨ⽫ᶱ 䃞⼴⛐˪䵕㐑䴻䌬䔷˫ẍˬ枰⻴ℍ前⫸˭婒 ĩ ⋩䓴Ḻ Ī ℟ˤ䈡⇍⛐⼴侭炻奨˭䘬ᶵ⿅嬘⠫炻Ữ⌜ẍᶨ⾝ᶱ⋫ㆾ⋩䓴Ḻ℟䘬ᶵ⿅嬘⠫Ἦ⚆䫼ˤ㘢柿 ㆹᾹ䚳⇘㘢柿䓐˪厗♜䴻˫䘬䚠⌛䚠ℍἮ妋慳ˬᶨ⾝ᶱ⋫˭ˤĹ Ụ᷶娵䁢⬫Ᾱ㰺㚱䓂湤㛔岒↮⇍ˤ㘢柿忁墉䘬⚆䫼冯ẍᶲ栆Ụ炻Ṿ⺽䓐 ℞㫉炻ㆹᾹ⽆㱽䓴⚻圵䘬奨溆婒㖶ᶨ⽫ᶱ奨ˤ㘢柿⛐˪㐑姞㬊奨˫ˬ奨 ˪䵕㐑䴻˫ˬᶵ⿅嬘妋僓˭ᷳˬ枰⻴ℍ前⫸炻ᶵ䚠⥐敉˭Ἦ妋慳ˬᶨ⾝ ᶵ⿅嬘⠫˭ᷕ㍸↢Ḯᶨ⾝ᶱ⋫ᷳ⼴炻⯙妶婾⇘⛐ᶨ⾝ᶱ⋫ᷕ奨ˬ⚻圵ᶱ ᶱ⋫˭ĵˤ婳㲐シ炻ˬ枰⻴ℍ前⫸˭㗗≽ン䘬炻忁冯˪厗♜䴻˫䘬⌛ˣℍˣ 媎˭烉㓅㗗ᶨ农䘬ˤ斄㕤ˬ枰⻴ℍ前⫸˭炻ㆹᾹṎ枸姕Ḯ˪厗♜䴻˫冯˪䵕㐑䴻˫ 㗗䚠忂䘬 ĩ ⤪㲐 5 ㇨妋慳 Īˤ怬㚱炻㘢柿˪䵕㐑䴻䔍䔷˫Ṏ婒烉 ġġġġġġġġġġġऩှ΋Ј΋ϪЈǴ΋ϪЈ΋ЈǴߚ΋ߚ΋Ϫǹ΋഍΋Ϫ഍Ǵ΋Ϫ഍ !!!!!!΋഍Ǵߚ΋ߚ΋Ϫǹ΋Ε΋ϪΕǴ΋ϪΕ΋ΕǴߚ΋ߚ΋Ϫǹ΋ࣚ คܴЈջӵٰЈǶ !!!!!!΋ϪࣚǴ΋Ϫࣚ΋ࣚǴߚ΋ߚ΋Ϫǹ΋౲ғ΋Ϫ౲ғǴ΋Ϫ౲ғ΋ۺǴᢀ౲ғ΋ڔġġġġġġġġġġġϞှȠ๮ᝄȡܴ΋༾ლԖεί࿶ ԜЈǴ߾ૈа໪ᔆΕ޺Ǵค࣬֫ΨǶǾऩᢀ౲ғЈՉளՕှಥǴ !!!!!!౲ғǴߚ΋ߚ΋Ϫǹ΋୯β΋Ϫ୯βǴ΋Ϫ୯β΋୯βǴߚ΋ߚ΋ـऩ!!!!!! ഖǴزഖ΋ϪزǴջࢂόࡘ !!!!!!Ϫǹ΋࣬΋Ϫ࣬Ǵ΋Ϫ࣬΋࣬Ǵߚ΋ߚ΋ϪǹΏԿ΋܄Ǵૈ౜ӵࢂόࡘ᝼٣ǶǾ༝௲ύၰ༝੿੿ޣՐԜှಥ!!!!!! ഖǴߚ΋ߚ΋Ϫǹၹᐕ΋ϪǴࣣࢂόёࡘ᝼ნǶऩݤزഖ΋زǴ !!!!!!΋Ϫ܄Ǵջள޺η໪ᔆ੿܄౲ғЈՉ੿ـ᝼ှಥǴӵளӵཀߘείᝊǶ!!!!!! คܴӝǴԖ΋ϪݤǴ഍ࣚΕ฻Ǵջࢂ߫ᒅǹ΋ϪࣚΕࢂ΋ݤࣚǴ܄!!!!!! ΋ӵคΒǶ6!!!!!! ջࢂ੿ᒅǹߚ΋ߚ΋ϪǴջࢂύၰಃ΋ကᒅǶӵࢂၹᐕ΋ϪݤǴค!!!!!! ғݤȩǴࢂ܌ẍᶲ㘢柿ẍˬᶵ⿅嬘妋僓˭婒ˬ枰⻴ℍ前⫸˭ˤ䎦⛐婒ˬᶵ⿅嬘妋僓˭⌛ˬ⚻ !!!!!!ߚόࡘ᝼Οᒅ ) ϓϓ *Ƕऩ΋ݤ΋ϪݤǴջࢂȨӢጔ ᢀΨǶऩޜȩǴޜᇥջࢂך㔁ᷕ忻⚻䛇䛇⿏˭炻⼴侭⌛⮎䚠㱽幓ˤķ ⍰婒ˬ前⫸枰⻴䛇⿏˭炻⌛㈲ˬ枰 !!!!!!ࣁଷӜǴଷᢀΨǶऩ΋Ϫݤջ΋ݤǴȨ ⻴ℍ前⫸˭夾䁢ˬ䛇⿏˭ˤ⚈㬌炻ˬ枰⻴ℍ前⫸˭ㅱ娚㗗ˬᶨ⾝ᶱ⋫˭ㆾ !!!!!!ߚ΋ߚ΋ϪޣǴջࢂύၰᢀǶ΋ޜ΋ϪޜǴคଷύԶόޜǴᕴޜᢀ ˬ媠㱽⮎䚠˭䘬慵天䳬ㆸ悐↮ˤĸ !!!!!!ΨǶ΋ଷ΋ϪଷǴคޜύԶόଷǴᕴଷᢀΨǶ΋ύ΋ϪύǴคޜଷ ᇥόёࡘ᝼΋ЈΟᢀǶᐕ΋Ϫݤ܌ġġġġġġġ斄㕤ᶨ⾝ᶱ⋫炻㘢柿婒ˬ℟˭烊斄㕤ᶨ⽫ᶱ奨炻㘢柿婒ˬ⌛˭ˤỮ㟡 !!!!!!ԶόύǴᕴύᢀΨǶջȠύፕȡ 㒂ㆹᾹẍᶲ䘬妋慳炻㘢柿椾⃰⛐˪⚃⾝嗽˫ẍˬ前⫸⏓枰⻴˭婒ĩ ᶨ⾝ Ī ℟炻 !!!!!!ҭӵࢂǶ:

ĵˢ㛶⚃漵婒烉ˬ㘢柿⛐㥳忈ˮᶨ⾝ᶱ⋫˯㗪炻䚳Ἦ㗗⍿⇘Ḯ˪䵕㐑䴻˫ˣ˪厗♜䴻˫ˮ枰 ġġġ⻴ℍ前⫸˯⿅゛䘬⼙枧ˤ˭⍫䚳㛶⚃漵烉˪⣑⎘㘢侭䞼䨞ʇℤ婾⬿㳦ἃ㔁䘬冰崟˫ Ĺˢ婳⍫䚳烉ĩ1Ī 杳㻊‹˪⣑⎘㘢柿䘬ἃ⬠⿅゛烉㱽䓴⚻圵˫炻枩 194Į199烊ĩ2Ī 杳㻊‹˨䵕 ġġġġġĩ ⊿Ṕ烉⊿Ṕ⣏⬠↢䇰䣦炻2003 ⸜Ī炻枩190ˤ ġġġġ㐑䴻ᷕ䘬厗♜⿅゛˩炻˪洅㷾˫䫔 359 㛇ĩ2005 ⸜ 5 㚰Ī炻枩2Į12ˤ忁墉炻⤪㝄ㆹ Ķġġ㘢柿˪䵕㐑䴻䔍䔷˫炻˪⣏㬋啷˫Ⅎ 38炻枩 ᶳ烊婳㲐シ炻㘢柿㍸⇘˪厗♜䴻˫ Ᾱẍˬ℟˭Ἦẋ堐㘢柿䘬⾝℟ᶱ⋫炻ẍˬ⌛˭Ἦẋ堐˪厗♜䴻˫㱽䓴⚻圵䘬ᶨ⌛ᶨ↯ˣ 㖶ˬᶨ⽖⠝㚱⣏⋫䴻⌟˭炻ṾṎㅱ枸姕Ḯ˪䵕㐑䴻˫ᷳˬ枰⻴ℍ前⫸˭Ṏ⎴㗪䁢˪厗 ᶨℍᶨ↯䘬⿅゛炻⇯㘢柿Ṏ⼰慵夾ẍˬ⌛˭Ἦ妋慳ˬ℟˭ˤỮ婒⇘⸽炻㘢柿Ụṵ娵 ♜䴻˫䘬⿅゛ˤ ġġġġ䁢℟㭼⌛㚜䁢㟡㛔炻䓂军⎗䓐ˬ℟˭Ἦ妋慳ˬ⌛˭ˤἳ⤪Ṿ婒炻夳䛦䓇⽫埴䛇⿏ ĩ ⌛ ķġġ㘢柿˪䵕㐑䴻䌬䔷˫婒烉ˬ㬌䴻ẍɃᶵ⿅嬘䛇⿏妋僓䁢橼˭ĩ˪⣏㬋啷˫Ⅎ 38炻枩 ġġġġ夳℟ Ī炻⌛⼿前⫸枰⻴䛇⿏ ĩ ㇵ夳⌛ Īˤ⌛㗗婒炻℟䁢⌛ᷳ㟡㒂ˤ斄㕤㬌炻㘢柿⎗傥 519 ᶲ Ī炻ˬᶵ⿅嬘䛇ġ⿏妋僓˭⌛˪䵕㐑䴻˫ᷳˬᶵ⿅嬘妋僓˭ˤ⍰婒烉ˬ媠㱽⮎ ġġġġ⍿⇘˪䵕㐑䴻˫䘬⼙枧炻⍿㬌旸⇞ˤỮ⇘Ḯ䞍䥖炻⤪ẍᶳ㇨婒炻䞍䥖⌜ẍˬ⌛˭Ἦ 䚠⌛㗗䛇⿏妋僓ᷳ䔘⎵˭ġĩ˪⣏㬋啷˫Ⅎ 38炻枩 555 ᶲ Ī炻ˬ䛇⿏妋僓⌛㗗㱽幓炻㮀 ġġġġ妋慳ˬ℟˭炻⌛冯℟Ụ᷶㰺㚱䓂湤㛔岒↮⇍ˤἳ⤪Ṿ⛐˪㊯天憼˫婒烉ˬ侴⼤⼤䚏怖恋ἃ⿏㶐㱽幓˭ĩ˪⣏㬋啷˫Ⅎ 38炻553 ᷕĪˤˢ ġġġġᶱ⋫⚻圵Ḻℍ炻䋞⚈旨伭䵚䳪冒䁛䃞˭炻䓐ˬℍ˭␴⚈旨伭䵚婒ˬ℟˭烊⛐˪⥁⬿憼˫ ĸġġ㘢柿䓂军㚱シ⿅婒炻ˬ䛦䓇⽫埴䛇⿏˭ĩ ᶨ⾝ᶱ⋫ Ī ⌛㗗ˬ前⫸枰⻴䛇⿏˭ĩ 枰⻴ℍ ġġġġṎ婒烉ˬ㱽䓴⚻圵ᶵ⿅嬘橼˭ˤ ġġġġ前 Ī炻ᶨ⤪䃉Ḵˤ ĺˢġ㘢柿˪㐑姞㬊奨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 55 ᶲĮᷕˤ 206《華梵人文學報》天台學專刊四明知禮論法界圓融 207

忁墉炻㘢柿⛐ˬᶨ⾝ᶱ⋫˭ᷕ婒ˬᶨ⽫ᶱ奨˭炻℞ᷕṎ忳䓐Ḯ˪厗♜䴻˫ Ữ℞⮎ᶵ㗗ˤˬᶨ↯㱽嵋埴ᷕ˭炻⯙㗗ˬᶨ↯㱽嵋ᶨ㱽˭ㆾˬᶨ↯㱽ℍᶨ 䘬ˬᶨℍᶨ↯ˣᶨ↯ℍᶨ˭䘬㱽䓴⚻圵䘬⿅゛Ἦ娖慳ᶨ⽫ᶱ奨烊Ĳı 念㬟ᶱ 㱽˭炻㬌⌛ˬ䨢奨˭ˤ侴ˬᶨ↯㱽嵋㝸㝸炻㗗嵋ᶵ忶˭忁䧖埻婆炻Ṏ㗗˪凔 ᶾ攻 ĩ Ḽ昘ᶾ攻ˣ䛦䓇ᶾ攻ˣ⚳⛇ᶾ攻 Īˣ⋩⤪㗗䫱ᶨ↯㱽炻䘮ᶱ媎⚻圵ˤ 劍䴻˫堐忼ˬ㱽䓴⚻圵˭䘬䌐䈡㕡⺷ˤ㚨⼴㘢柿婒ˬᶵ䚠⥐䣁˭炻⌛ẍ˪厗㘢柿㘖念⛘忳䓐ẍᶳ⼊⺷烉ᶨ㱽ᶨ↯㱽炻ᶨ↯㱽ᶨ㱽炻朆ᶨ朆ᶨ↯ˤ椾⃰ ♜䴻˫䘬ˬ㱽䓴䃉䣁˭Ἦ婒㖶ˬᶨ⽫ᶱ奨˭ˤ㘢柿忁䧖⮵ᶨ⽫ᶱ奨䘬㱽䓴㗗ᶨ㱽ᶨ↯㱽炻㱽⿏冯䃉㖶⎰炻㚱ᶨ↯㱽炻⌛㗗ˬ⚈䶋㇨䓇㱽˭炻ˬṎ䁢 ⚻圵䘬娖慳傥⣈忚ᶨ㬍⛐㆟⇯䘬䚠斄㔯⫿ᷕ㈦⇘Ḯ䘤㎖␴⌘嫱炻ㆹᾹ⮯⛐ 㗗`⎵˭炻`奨ḇˤ℞㫉㗗ᶨ↯㱽ᶨ㱽炻ㆾᶨ↯㱽ℍᶨ㱽炻ㆾˬᶨ↯㱽⌛ 䫔⚃䭨ᷕ妶婾ˤĲĵ ᶨ㱽˭炻ˬㆹ婒⌛㗗䨢˭炻䨢奨ḇˤĲĲ 㚨⼴㗗朆ᶨ朆ᶨ↯炻暁怋Ḵ怲炻ᷕ ᙅ፤ݳࣩ༬ᒋޤ忻奨ḇˤĲĳ 㗗䁢㕤ᶨ⾝ᶱ⋫ᷕ嫱ᶨ⽫ᶱ奨ḇˤ⛐˪厗♜䴻˫䘬ˬᶨℍᶨ↯炻 ୥ȃѳ݃ ᶨ↯ℍᶨ˭䘬㱽䓴⚻圵䘬⠫䓴ᷕ炻䨢`ᷕᶱ媎⚻圵Ṍ㼰炻ᶨ⽫⌛℟ᶱ奨ˤ 昌Ḯẍᶲ䘬妋慳炻㘢柿⺽䓐˪厗♜䴻˫䘬⿅゛Ἦ妋慳ᶨ⽫ᶱ奨炻Ṏ⎗⽆ẍ ġġġġġġ䞍䥖⛐˪奨枛䌬佑姀˫␴˪奨䃉慷⢥ἃ䴻䔷⥁⬿憼˫ᷕ⮵㱽䓴⚻圵㚱 ᶳ˪㐑姞㬊奨˫䘬㔯⫿䚳⇘烉 ᶨṃ妋慳ˤ˪奨枛䌬佑˫⁛䁢㘢柿䘬ἄ⑩炻˪奨枛䌬佑姀˫㗗⮵忁ἄ⑩䘬妋慳ˤ㘢柿˪奨枛䌬佑˫攳椾ὧ婒烉ˬ㱽䓴⚻圵⁷䃉㇨⁷炻䛇⤪㶭㶐⊾䃉 ջࢂݤࣚǴ΋Ϫݤ፪ՉύǴࢂ፪όၸǶ΋഍ࣚΕ΋Ϫ഍ࣚΕǴ ㇨⊾˭ĩ˪⣏㬋啷˫Ⅎ 34炻枩 ᶲ Ī炻䞍䥖˪奨枛䌬佑姀˫忁㧋妋慳烉܄ġġġġġġġġġġġݤ ΋ӭό΋όӭǴό࣬֫ᛖǶ24!!!!!! ࡺǴ፪ࡰ΋ݤǴ܄ǴՅЈ٩҅Ǵаջޣġġġġġġġġġġġ߃ܴᡏ֮ࡺǴǾȨݤࣚ༝ᑼȩ 㱽䓴˭㖶栗㗗˪厗♜䴻˫䘬⿅゛ˤ忁墉⍰㍸⇘ˬᶨ昘䓴ℍᶨ↯昘䓴ℍ˭炻 !!!!!!ၹឪ΋ϪǴፏݤၹឪǴҭൺӵࢂǶݤݤϕၹǴࣣคሞ੪ǶΏаคࣚǴˬ ࣚǶԜϐݤࣚǴคό༝ᑼǴջԭࣚίӵǵԭӵίࣚΨǶࢂࡺځ㬌⌛ˬ`奨˭ˤ䃞⼴㍸⇘ˬᶨ⣂ᶵᶨᶵ⣂˭炻⌛ᷕ忻䘬暁䄏ˬᶨ⣂˭冯ᷕ !!!!!!Զࣁ Ǵջߚ༝ᑼǶᢀॣ᛾ԜаࣁҁᡏǴޣ忻䘬暁怖䘬ˬᶵᶨᶵ⣂˭炻㬌⌛ˬᷕ奨˭ˤ㘢柿Ụ᷶㰺㚱㍸⇘ˬ䨢奨˭炻 !!!!!!ளϓ୤Յ୤Ј୤٩୤҅Ƕऩόᅟ ӄԜ֮ᡏԶଆᔈႽǴаݤࣚᔈॅݤࣚᐒǴҭࢂаݤࣚᐒགݤࣚᔈǶ!!!!!! Ĳıˢ斄㕤㘢柿忁㭝˪㐑姞㬊奨˫䘬㔯⫿炻昛劙┬Ṏ婒烉ˬ℞㇨奨㕡㱽炻㗗ẍˮᶨ⌛ᶨ↯ˣ ġġġġᶨ↯⌛ᶨˣ朆ᶨ朆ᶨ↯˯Ἦ奨䄏ᷳˤ˭⍫䚳昛劙┬烉˨⣑⎘⚻枻㬊奨ᷳᾖ嫱ʇʇ⯙ ġġġġ⋩Ḁ奨㱽侴婾˩炻˪ᷕ厗ἃ⬠⬠⟙˫䫔 15 㛇 (2002 ⸜Ī炻枩312ˤ Ĳĵġġ斄㕤⣑⎘⬿冯厗♜⿅゛䘬斄Ὢ炻ẍᶳ叿ἄṎ㚱妶婾⇘烉(1)Paul Swanson, Foundations ĲĲˢ㘢柿㘖念⛘忳䓐ˬᶨ↯㱽ᶨ㱽˭䘬⼊⺷Ἦ堐忼䨢奨 ĩ ㆾ䛇媎 Ī炻⛐⺽㔯ᷕṎ㚱㍸⇘ of T’ien-t’ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism ġġˬᶨ↯㱽⌛ᶨ㱽˭␴ˬᶨ↯䓴ℍ㗗ᶨ㱽䓴˭ˤ斄㕤⼴侭炻㘢柿䘬堐徘Ụ᷎᷶ᶵ⋩↮ (Berkeley: Asian Humanities Press, 1989), pp.12-13, 128-135烊(2)Brook Ziporyn, Evil ġġġ♜㟤␴䡢⭂ˤ㊱䄏㘢柿㘖念忳䓐䘬⼊⺷炻忁墉↢䎦忶ℑ㫉䘬ˬ䓴˭⫿炻ㅱ堐忼䚠⎴ and/or/as The Good: Omnicentrism, Intersubjectivity and Value Paradox in Tiantai ġġġġ䘬ḳ䈑炻Ṏ⚈㬌ㅱ堐忼ˬ㱽䓴˭䘬シ⿅ˤ䈡⇍㗗䫔ᶨᾳˬ䓴˭⫿炻Ṏㅱ堐忼ˬ㱽䓴˭ Buddhist Thought &DPEULGJH+DUYDUG8QLYHUVLW\3UHVV SSˤ⛐Ṿ ġġġġ䘬シ⿅ˤˬℍ˭㗗ˬᶨ↯ℍᶨ˭䘬ˬℍ˭䘬シ⿅炻ἄ≽娆䓐ˤˬ㗗˭堐䣢ˬ忁ᾳ˭ˤ ġġġ䘬叿ἄᷕ炻Swanson ㍸⇘⋩䓴悥㗗⎴ᶨ㱽䓴䘬ᶨ悐↮ˤṾᷣ天䓐Ⱦinterpenetrating” ġġġ⚈㬌炻ℐ⎍䘬シ⿅䁢ˬᶨ↯㱽䓴ℍ㗗ᶨ㱽䓴˭炻忁㗗˪厗♜䴻˫䘬ˬᶨ↯ℍᶨ˭䘬 ␴Ⱦinclusive” Ἦ妋慳㘢柿䘬ˬ⋩䓴Ḻ℟˭烉⮎⛐㗗ᶨᾳḺ䚠㺚德䘬䴙ᶨ橼ˤ忁ἧ ġġġġ㱽䓴⚻圵䘬⿅゛ˤ ġġġㆹᾹ゛崟厗♜⬿炻大㕡⬠侭ᶨ凔䓐 “interpenetrating” Ἦ侣嬗厗♜⬿䘬ˬ㓅˭忁ᶨ㤪 Ĳĳġġ忁墉炻㘢柿⎒婾⍲ᷕ忻䘬暁怖佑炻侴⛐䫔ℕˬ忻⑩婧怑˭ᷕ炻㘢柿⇯婒烉ˬ㱽⿏ᷕ㓭炻 ġġġġ⾝ˤZiporyn ⛐Ṿ䘬叿ἄ䘬ᶨ䭨Ṏ㍸⇘厗♜⬿炻娵䁢⣑⎘⬿冯厗♜⬿㚱⼰⣂ℙ忂嗽炻 ġġġġ朆ᶨ朆ᶨ↯炻暁䄏ᶨˣᶨ↯˭ĩ˪⣏㬋啷˫Ⅎ 46炻枩 88 ᷕ Ī炻忁⯙㴱⍲⇘ᷕ忻䘬暁 ġġġ℞ᷕ㚨栗叿䘬ἳ⫸⇯㗗厗♜⬿䘬ˬ㔜橼⌛悐↮˭ˣˬᶨ⌛⣂˭䘬念ᷕ⽫婾䘬奨⾝ˤ ġ怖⍲暁䄏佑ˤ ġġġ厗♜⬿㚨⇅ℑỵ䣾ⷓ㜄枮␴㘢⃤䘬ἄ⑩㇨堐忼䘬⿅゛炻⛐佑䎮ᶲ⸦᷶暋ẍ冯㘢柿䘬 ĲĴġġ㘢柿炻˪㐑姞㬊奨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 100 ᷕĮᶳˤ ġġġġ⿅゛⋨↮攳Ἦ炻昌Ḯ厗♜㗗䛇⽫奨侴㘢柿㗗⤬⽫奨ᷳ⢾ˤˢ 208《華梵人文學報》天台學專刊四明知禮論法界圓融 209

⽆ǴȠଆߞፕȡϓǺȨ੿ӵ Ḻ念ˤ⛐˪奨枛䌬佑姀˫ᷕ炻㘢柿␴䞍䥖ẍ⚻圵㱽䓴ㆾ䛇⤪㱽䓴䁢橼炻ޣǶǾȨ੿ӵమృȩבԾ܌ݤࣚคΒǴૈ!!!!!! ᇥ࣬ǴᚆӜӷ 橼崟㨇ㅱ冯⊾⹎䛦䓇ᷳ䓐ˤĲĺقόғόྐǴࢂࡺ΋ϪݤவҁςٰǴᚆ܄ᒏЈ܌Ǵޣ!!!!!! !!!!!!࣬ǴᚆЈጔ࣬Ǵ౥ഖѳ฻ǴคԖᡂ౦ǴόёઇᚯǴ୤ࢂ΋ЈǴࡺӜ ⎎⢾炻䞍䥖˪奨䃉慷⢥ἃ䴻䔷⥁⬿憼˫ĩ ẍᶳ䯉䧙˪⥁⬿憼˫Ī ⮵㱽䓴 !!!!!!੿ӵǶȩǾᢀॣ᛾ԜԶࣁҁᡏǴջаԜᡏҢፏ౲ғǴзᢀՉޕ܈੿ ⚻圵Ṏ㚱婾⍲ˤ䞍䥖椾⃰㍸⇘㱽䓴烉 ԋҷᘐ੻Ƕ26ޣـޕǴԜـ՟!!!!!! ᢀࣣࢂΟᒅ΋ნǴᱻᐽ፿ٗၹ΋ϪೀǴ΋Ϫ܌ġġġġġġġġġġġૈᢀࣣࢂ΋ЈΟᢀǴ ቺϐՕǴߚԾߚдǴߚӢߚ݀Ǵջࢂ༝܄ᒏ౲ғ܌䞍䥖椾⃰妋慳ˬ㱽䓴⚻圵˭⎍炻Ṿ➢㛔ᶲẍ媠㱽ˬ念㓅ᶨ↯˭Ἦ婒ˬ㱽䓴˭炻 !!!!!!ፏݤࣣࢂՕݤǶ ۺǶᚆۺǴᒏЈᡏᚆޣ᝺ကق܌⍰ẍˬ䘦䓴⋫⤪˭Ἦ婒ˬ㱽䓴⚻圵˭ˤ侴䘦䓴⋫⤪㗗⣑⎘⬿䘬媠㱽⮎䚠婾炻 !!!!!!தε᝺ϐᡏǶࡺȠଆߞፕȡϓǺȨ Ǵ٩ԜيόၹǴݤࣚ΋࣬ǴջࢂӵٰதՐݤ܌ࣚǴคޜǴ฻຀ޣ㬌䞍䥖ㅱ枿慵夾㱽䓴⚻圵䘬婒㱽ˤ⍰婒ˬ奨枛嫱㬌ẍ䁢㛔橼˭炻忁墉䘬 !!!!!!࣬⚈ ቺǴࡺ΋Ϫ܄ڀΥϻҁךՕ༝ܴϐᡏǴࢂ݀ޕᇥӜҁ᝺Ƕȩࡺي㬌˭㊯ˬ㱽䓴˭炻奨枛嫱㬌㱽䓴ẍ䁢⥁橼炻⽆ˬ㱽䓴⥁橼˭崟㨇ㅱᷳ䓐ˤĲķ !!!!!!ݤˬ ՕǶ31ۺፋՉݤǴคόࣁᡉԜϐ᝺ᡏǶࡺѤΟࢁ೯Ӝ܌䃞⼴䞍䥖两临妋慳ˬ䛇⤪㶭㶐˭⎍炻䞍䥖➢㛔ᶲẍ˪崟ᾉ婾˫䘬䛇⤪㶭㶐 !!!!!!௲ ⽫Ἦ妋慳炻㬌䛇⤪橼Ṏ㗗㱽䓴炻ˬ奨枛嫱㬌侴䁢㛔橼˭炻⊾⹎䛦䓇ˤ䞍䥖 ➢㛔ᶲ枮叿㘢柿˪奨枛䌬佑˫炻ẍ䛇⤪㱽䓴Ἦ妋慳ˬ㱽䓴⚻圵˭ˤ⍰㘢柿䞍䥖婒ᶨ↯奨埴ẍ军⣑⎘⬿䘬⚃䧖ᶱ㗏 ĩ ⍲⋩奨ㆸḀ Ī炻ˬ䃉ᶵ䁢栗㬌ᷳ ˪奨枛䌬佑˫婒烉ˬ⚻㔁奨㱽䓴⚻圵炻㛔朆忽朆枮炻朆㖶朆敯˭Ĳĸ炻䞍䥖˪ 奨奢橼˭炻㬌奢橼⌛㗗㱽幓炻Ṏ⎵ˬ㱽䓴˭ˤ䞍䥖˪⥁⬿憼˫㚱ˬ㱽䓴⚻圵枛䌬佑姀˫妋慳烉 ᶵ⿅嬘橼˭䘬婒㱽烉

ϐЈǴҭൺᖐᡏբғբՕǴբ٩բ҅Ǵۺ΋ךǴᕴፕԭࣚǴձᇟΟίǶࡽғՕ٩҅Ǵ ġġġġġġġġġġġݤࣚ༝ᑼόࡘ᝼ᡏǴբޣǴջΜݤࣚΨǹ༝ᑼޣġġġġġġġġġġġݤࣚ ݤࣚ༝ᑼǴࡺߚၴ໩ǹҭҗݤࣚ༝ᑼǴ !!!!!!բਥբნǶ΋Ј΋ლԿ΋ཱུ༾ǴคߚݤࣚӄᡏԶբǶࡽ΋΋ݤӄݤޕϕၹǴࡺГ༝ᑼǶǾҗڀϕ!!!!!! ፏڀόނࡺԖၴ໩Ƕ29 !!!!!!ࣚբǴࡺ፪ᖐ΋Ǵջࢂ༝ᑼݤࣚӄϩǶࡽӄݤࣚǴԖՖ΋!!!!!! ୤Յǵ୤३฻ܭ΋ϪݤࡺǴࢂࡺϞৎҥڀݤǻǾа΋ϪݤǴ΋΋ࣣ!!!!!! 䞍䥖忁墉⮵㱽䓴⚻圵䘬妋慳嶇ẍᶲ䚠Ụ炻ᶵ忶⮵㱽䓴䘬婒㖶庫䁢䯉╖炻㊯ !!!!!!ကǶ32 㱽䓴⌛⋩㱽䓴ˤ䞍䥖Ṏ⣏㤪ẍ䘦䓴⋫⤪Ἦ妋慳㱽䓴⚻圵炻⚻圵㊯⋩䓴Ḻ℟ 忁墉炻䞍䥖㍸⇘ˬ㱽䓴⚻圵ᶵ⿅嬘橼˭炻⌛ẍᶲ㍸⇘䘬ˬ㱽䓴⥁橼˭炻˪厗 ĲĶˢ䞍䥖烉˪奨枛䌬佑姀˫炻˪⣏㬋啷˫Ⅎ 34炻枩 892 ᷕĮᶳˤ ♜䴻˫㇨婒䘬ᶱ䃉ⶖ⇍䘬⽫ἃ䛦䓇ˣὅ㬋㟡⠫炻ẍ军⽫⠝⍲㤝⽖炻䘮ẍ㱽 Ĳķġġ斄㕤ˬ㱽䓴⥁橼˭炻㘢柿˪㱽厗䌬佑˫⸷慳ˬ⥁㱽咖厗˭㚘烉ˬ㇨妨⥁侭炻⥁⎵ᶵ ġġġġ⎗⿅嬘ḇˤ㇨妨㱽侭炻⋩䓴⋩⤪㪲⮎ᷳ㱽ḇˤ咖厗侭炻嬔㪲⮎㱽ḇ˭ĩ˪⣏㬋啷˫Ⅎ 33炻枩 681 ᶲ Ī ˤ⍰ 婒烉ˬ⥁侭炻⋩㱽䓴⋩⤪ᷳ㱽˭炻⍰婒烉ˬ⥁⌛㱽䓴ˤ㱽䓴⌛⥁侭炻 Ĳĺˢ斄㕤䛇⤪炻˪崟ᾉ婾˫婒烉ˬ⽫䛇⤪侭炻⌛㗗ᶨ㱽䓴⣏䷥䚠㱽攨橼˭ĩ˪⣏㬋啷˫ ġ㔀橼ḇ˭ĩ˪⣏㬋啷˫Ⅎ 33炻枩 681 ᶳ Ī炻⌛ẍˬ㱽䓴˭䁢⥁橼ḇˤ ġℲ 32炻枩 ᶲ Ī炻䛇⤪Ṏ⌛㱽䓴ˤ Ĳĸġġ㘢柿烉˪奨枛䌬佑˫炻˪⣏㬋啷˫Ⅎ 34炻枩 ᷕˤ ĳıġġ䞍䥖烉˪奨䃉慷⢥ἃ䴻䔷⥁⬿憼˫炻˪⣏㬋啷˫Ⅎ 炻枩 195 ᶲĮᷕˤ ĲĹˢ䞍䥖烉˪奨枛䌬佑姀˫炻˪⣏㬋啷˫Ⅎ 34炻枩 899 ᷕĮᶳˤ ĳĲġġ䞍䥖烉˪奨䃉慷⢥ἃ䴻䔷⥁⬿憼˫炻˪⣏㬋啷˫Ⅎ 炻枩 ᶳĮ198 ᶲˤ 210《華梵人文學報》天台學專刊四明知禮論法界圓融 211

䓴䁢橼侴㥳ἄㆸˤ刚⽫䘮ˬ⚻圵㱽䓴ℐ↮˭炻刚⽫㖊ˬℐ㱽䓴˭炻ᶨ刚ᶨ 䥖婒烉ˬ㓭ẍ⎴⯭ᶨ⾝炻䓐栗⎴ᶨ䛇⿏˭ˤ䞍䥖⍰⺽㸃䃞˪慳䰌˫䘬ˬ䛇⽫䘮℟媠㱽ˤ䔞䃞炻䞍䥖忁墉䘬慵溆㗗刚⌛㱽䓴炻刚℟ᶱ⋫炻䞍䥖㉙㚱ᶨ ⇯⎴⯭ᶨ⾝˭ˤ⌛㗗婒炻䞍䥖ẍˬ⎴⯭ᶨ⾝˭ˣˬ⎴⯭ᶨ⠝˭䁢䛇⿏ˣ䁢䧖刚⽫ᶵḴˣ刚⽫⸛䫱䘬ン⹎ˤᶵ忶炻ㆹᾹ忁墉䘬慵溆㗗㱽䓴䁢橼炻ᶨ↯ 䛇媎ˤㆾ侭婒炻䞍䥖ẍᶨ㱽ˬ䷥㓅ᶨ↯˭ˣᶨ⾝ˬ䷥㓅媠㱽˭䁢䛇媎ˤ䞍㱽䘮ẍ㱽䓴䁢橼侴㥳ἄㆸ炻媠㱽䘮⌛㱽䓴炻㓅ᶨ↯㱽ˤ⛐䞍䥖䘬㔜橼ἃ⬠ 䥖ẍ㬌慳ˬ㓅⇍ℍ䷥˭ˤ䞍䥖㍉⍾ᶨ䧖㱽䓴⚻圵䘬奨溆炻忁➢㛔Ṏ㗗ẍᶲ ⿅゛ᷕ炻ṾỤ᷶䚠䔞慵夾㱽䓴炻ᶨ㕡朊慵夾㶐⛇ ĩ ὅ⟙Ṏẍ㱽䓴䁢橼 Ī炻㘢柿䘬ˬᶨ↯㱽⌛ᶨ㱽˭ㆾ㆟⇯䘬ˬᶨ↯⌛ᶨ˭䘬奨溆ˤ䞍䥖婒烉ˬ枰 ⎎ᶨ㕡朊慵夾ⓗ刚ⓗ楁䫱 ĩ 刚⌛㱽䓴 Īˤ 䞍 ĩ ᶱ⋫ Ī ⎴ᶨ⿏㓭炻㕡傥⎴⯭ᶨ⾝˭ˤ㬌ˬᶨ⿏˭⌛䛇⿏ˣ䛇媎炻䞍䥖 ẍᶳㆹᾹ⮯ᷣ天普ᷕ⛐䞍䥖䘬˪⋩ᶵḴ攨㊯天憼˫两临妶婾ˤĳĳ 䞍䥖䎮妋䁢ˬᶨ㓅ᶨ↯˭ĩ ᶨ㱽䷥㓅ᶨ↯ Īˤ⼴Ἦ㆟⇯⇯㈲⬫䎮妋ㆾ慵徘䁢ˬᶨ ˪㊯天憼˫妋慳ˬ刚⽫ᶵḴ攨˭婒⇘烉 ↯⌛ᶨ˭ㆾˬᶨ↯ℍᶨ˭ĳĵ炻Ṿ⛐˪⣑⎘⁛ἃ⽫⌘姀˫ᷕ婒烉

Ƕ36ۺࡺǴ΋Ϫջ΋ǴБૈӕۚ΋܄ࡺǴᒿጔࣁ࿤ݤਔǴ፪ᖐ΋ݤᕴឪ΋ϪΨǶ౲ғค ġġġġġġġġġġġᡉԜΟίӕ΋܄аΟίݤӕ΋ ۺឪፏݤǻԶ஑ᖐ΋ڀࣁᕴǴՖૈ٣٣܄ӄᡏӧ଎Ǵऩ୤ፕ੿ۈ ᕴឪፏݤǴ߾ᡉፏݤӕ΋੿ 枿㖶栗炻㆟⇯ẍ˪厗♜䴻˫䘬ˬᶨ↯⌛ᶨ˭Ἦ娖慳䛇媎ˣἮ堐忼䞍䥖䘬ˬᶨۺǴձவ߈ाҥᢀችϐნΨǶऩҢ΋ޣ ӕ΋ 㓅ᶨ↯˭炻⚈㬌⛐䞍䥖⎍ᷕ≈ℍˬᶨ↯⌛ᶨ˭炻ẍ㚜㶭㤂⛘堐忼⣑⎘⬿ĩ 㘢ޕǶȩ໪ۺǶࡺȠញᠸȡϓǺȨ߫ջԭࣚίӵǴ੿߾ӕۚ΋܄ Ƕߚᒏߡஒ΋ 柿ˣ㸃䃞ˣ䞍䥖 Ī 䘬 ĩ ᶱ媎䚠⌛䘬 Ī 䛇媎ˤ忁㗗˪厗♜䴻˫䘬㱽䓴⚻圵䘬܄ǴҔᡉӕ΋੿ۺǶࡺаӕۚ΋ۺࡺǴБૈӕۚ΋܄ ࣁᕴǴ߻ࡕЎа΋ 奨溆ˤĳķ܄Ӝࣁ੿ᒅǴଁӕۚ΋ლߚ੿ᒅٕǻϞЎа΋ۺ аΨǶ34 ġġġġġġ⛐ℏ⢾ᶵḴ攨ᷕ炻㸃䃞㍸⇘ℏ⢾奨炻⢾奨奨䛦䓇ἃὅ㬋刚⽫炻ℏ奨奨܌ࣁᕴǴᇂ౛٣࣬ᡉΨǶԜϐΒѡǴ҅рឪձΕᕴϐۺ 冒⽫ˤ㇨媪ˬℏ⢾ᶵḴ˭炻⽭枰ˬℏ⢾Ḻ圵炻晐奨ᶨ⠫炻䘮傥念㓅炻㓭⎵ 忁墉炻䞍䥖ᷣ天㈡姽Ⱉ⢾ẍᶨ⾝䁢䛇⿏炻ẍ䛇⿏䁢䷥ˤ䞍䥖䘬㈡姽㗗炻劍 ᶵḴ˭ĳĸˤ䞍䥖˪㊯天憼˫妋慳ˬⷅ䵚ὅ㬋炻䳪冒䁛䃞˭婒烉 ẍˬ䛇⿏䁢䷥˭炻侴䛦䓇⛐徟炻䁢ỽˬḳḳ℟㓅媠㱽˭ĩ ⌛媠㱽Ḻ㓅 Ī 烎 Ⱉ⢾ẍ䛇⿏䁢㶭㶐䛇⽫炻䞍䥖冒⶙㇨婒䘬䛇⿏ㆾ䛇媎⇯ᶵ㗗㶭㶐䛇⽫ˤ䞍 ġġġġġġġġġġġġԶ۶۶Οί༝ᑼϕΕǴซӢߒᛥᆛಖԾࣂฅǴջࢂѦᢀфԋϐ࣬Ƕ ᢀՉς΢ԿΪ֮᝺Ǵ࿯࿯คߚӵԜᡉวǶόᅟǴӼϓวЈ౥ഖΒό!!!!!!

39 ĳĳġġ⛐忁䭯婾㔯ᷕ炻ㆹᾹᶵ㒔 ĩ 娛䳘 Ī 妶婾㸃䃞⮵厗♜⿅゛䘬⏠㓞炻⎒䯉╖㍸ᶨ㍸㸃䃞 !!!!!!ձٕǻ ⮵ˬ㱽䓴˭䘬慵夾烊䞍䥖⮵厗♜⿅゛䘬⏠㓞㝸䦳⹎ㅱ两㈧冒㸃䃞ˤ椾⃰炻㘢柿㖊慵夾㱽䓴炻㸃䃞Ṏㅱ慵夾ˤ⎎⢾炻㸃䃞˪㬊奨佑ἳ˫婒烉ˬ䎮㖊㱽䓴˭ĩ˪⣏㬋啷˫ Ⅎ 46炻枩 451 ᷕ Ī炻ˬ㱽䓴㗗ᶱ媎ℐ↮˭ĩ˪⣏㬋啷˫Ⅎ 46炻枩 451 ᶳ Īˤ㸃䃞˪⋩ ᶵḴ攨˫Ṏ婒烉ˬ怖恋⥁⠫˭ĩ˪⣏㬋啷˫Ⅎ 46炻枩 ᶲ Ī炻ˬ㛔䎮㮀䚏怖恋˭ĩ˪⣏ 㬋啷˫Ⅎ 46炻枩 ᷕ Ī炻⌛⮯⣑⎘⬿䘬ˬᶵ⿅嬘⠫˭䫱⎴㕤㮀䚏怖恋ἃ㱽幓ㆾ㱽䓴ˤ ĳĵġˬᶨ㓅ᶨ↯˭冯ˬᶨ↯ℍᶨ˭⣏㤪㗗䚠䫱䘬堐徘ˤ 斄㕤㸃䃞⮵厗♜⿅゛䘬⏠㓞炻⎗⍫䚳烉ĩ1Ī 㼀㟪㖶ˣ⏛⾈῱˪ᷕ⚳⣑⎘⬿忂⎚˫ĩ ⋿ ĳĶġġ㆟⇯˪⣑⎘⁛ἃ⽫⌘姀˫炻˪⣏㬋啷˫Ⅎ 46炻枩 935 ᶲˤ Ṕ烉㰇喯⎌䯵↢䇰䣦炻2001 ⸜Ī炻枩299Į300炻315Į319烊ĩ2Ī 昛劙┬˪⣑⎘⿏℟⿅゛˫ ĳķġġ斄㕤㆟⇯忁䧖ẍ厗♜⿅゛Ἦ娖慳⣑⎘⬿ᶨ⽫ᶱ奨䘬庫⬴㔜䘬堐忼炻婳⍫䚳㛔㔯䫔⚃ ĩ 楁㷗烉㴟◗↢䇰ḳ㤕㚱旸℔⎠炻 ⸜Ī炻枩4Į6炻10Į12ˤ ġġġġ䭨ˤ ĳĴġġ㘢柿˪㐑姞㬊奨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 55 ᶲĮᷕˤ ĳĸġġ䞍䥖烉˪⋩ᶵḴ攨㊯天憼˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᷕˤ ĳĹġġ䞍䥖烉˪⋩ᶵḴ攨㊯天憼˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶳˤ 212《華梵人文學報》天台學專刊四明知禮論法界圓融 213

⢾奨奨䛦䓇ἃὅ㬋刚⽫炻ˬ⼤⼤ᶱ⋫⚻圵Ḻℍ˭炻忁㗗⋩䓴⚻圵Ḻ℟䘬⠫ ἃ⿏ㆾἃ⿏婒炻Ữἃ⿏Ṏ㗗㱽䓴炻䈡⇍㗗⽆奨ᶵ⿅嬘⠫䘬奺⹎妨ˤĴĴ 䓴炻䓐䞍䥖冒⶙䘬婒㱽炻忁⯙㗗㱽䓴⚻圵⥁橼ˤ䓇ἃ䁢⢾炻冒⽫䁢ℏˤĳĺ Ữἃ⿏朆ℏ朆⢾炻䞍䥖忁墉⁦⎹㕤奨㕤㱽䓴炻㘢柿˪㱽厗䌬佑˫Ṏ婒烉 ἃ㬋⟙䁢㮀䚏怖恋炻ὅ⟙䁢ⷠ⭪⃱⛇ˤ䎦⛐炻䞍䥖䓐˪厗♜䴻˫䘬ⷅ䵚Ἦ ˬ厗♜ℍ㱽䓴炻⌛㗗ℍᶨḀ˭ĩ˪⣏㬋啷˫Ⅎ 33炻枩 809 ᷕ Į ᶳ Īˤ䓙奨埴婒ᷳ炻ˬ䋞⚈旨伭䵚䳪冒䁛䃞˭ĴıˤㆹᾹ䞍忻炻⚈旨伭䵚㗗䓐Ἦ㍷徘㱽䓴 ⌛⇘䨞䪇⌛炻䃉朆奨㕤㱽䓴⤪⚈旨伭䵚炻䟜ᶨ↮䃉㖶炻栗ᶨ↮㖶Ṗ炻叔㱽䶋崟䘬⚻圵䃉䣁炻ᶨ⌛ᶨ↯炻慵慵䃉䚉ˤ䞍䥖Ṏ䓐⚈旨伭䵚Ἦ⼊⭡㱽䓴⥁ 㚜⤪㖶掉炻Ḻ䚠㗈䎦炻㚜栗䄍䁛叿炻忁㗗˪厗♜䴻˫㍷徘䘬ἃ⠫䓴ˤ⍰䞍橼䘬⚻圵䃉䣁ˤᶨ凔Ἦ婒炻⣑⎘⬿ẍἃ⿏婒ᶨḀ炻ἃ⿏⌛⮎䚠ˤ⽆奨埴⌛ 䥖˪⋩佑㚠˫Ṏ㍸⇘ℏ⢾奨烉ˬᾖℏ奨㗪炻㖊℟ᶱ⋫炻ᶱ⋫ὧ㗗⢾⠫ˤ⇯ ⇘䨞䪇⌛炻ᾖᶨ⽫ᶱ奨炻䈡⇍㗗↮䛇⌛炻䟜ᶨ↮䃉㖶炻栗ᶨ↮䛇䎮炻䃉朆 ⢾媠ḳ⠫炻ᶨ㗪念奨炻㕡䁢⚻奨ḇ˭炻⍰婒烉ˬ枰䞍ẍ⿏圵㓅㓭炻⇯ℏ⠫ ἃ⿏䘬ⰌⰌ廱忚ˣⰌⰌ栗䘤ˤ劍庫娛䳘妋慳炻䓙奨埴⌛ ĩ ⚻㔁Ḽ⑩ỵ Ī ⇘ ⢾⠫炻㚱䚠嵋ᷳ佑˭ĩ˪⣏㬋啷˫Ⅎ 46炻枩 ᶲ Īˤ⛐妋慳ˬᾖℏ奨˭㗪婒烉 ↮䛇⌛ ĩ ⋩ỷ军䫱奢 Ī ẍ军䨞䪇⌛ ĩ ⥁奢 Ī炻䃉朆㗗ˬ⋩奨ㆸḀ˭ᷳ㖯忚ˣ ˬ⃰䓐⥁妋炻Ḯ䞍⢾㱽⎴嵋ℏ⽫˭ˤ䞍䥖䃞⼴攳⥳妋慳ˬᾖ⢾奨˭烉廱㖶冯忶㷉炻军⥁奢ỵ炻⇯㗗⋩奨ㆸḀᷳ䨞㤝嫱栗冯⬴ㆸˤ军㕤奨埴⌛炻 ೷ѦნঅᢀǶȩ܌ܭፏݤǴჴόၹጔىڀ䓙㕤⋩奨㛒栗炻枰ᾖḼ〼䁢䶋炻≑攳奨攨ˤ㬌⋩奨ㆸḀ炻娛⯽䁢⋩奨炻䯉 !!!!!!ΞȠεཀȡϓǺȨԜૈ೷ЈǴ 天⛘婒⌛㗗ᶱἃ⿏ ĩ 㬋⚈ˣḮ⚈ˣ䶋⚈ Ī炻㚜䯉╖⛘⇯㗗ἃ⿏ˤ⋩奨ᷕ䫔 !!!!!!ϣᢀࡽᅟǴѦᢀଁόฅЯǻࡺঅѦᢀǴӵᢀ΋ლǴҭ໪ӃҔ֮ှǴ ೀȡϓǺۺ΋ლǴᢀ΋ϪݤǹࡺȠѤܭϣЈϷ΋Ϫݤӕ፪΋ლǶՠޕᶨ奨ᶵ⿅嬘⠫䁢㚨慵天炻⌛⛐ᶨ⾝⽫ᷕ奨ˬ㱽䓴⮎䚠˭ĴĲ炻⛐ᶨ⾝⽫ᷕ攳 !!!!!!Α ΜࣚǴଁόឪڀϣЈǶȩࢂ߾፪ᢀѦϐ΋ლǴࡽـ栗ἃ⿏炻㬌⌛ᶨ⾝ᶱ⋫ˤ㘢柿⁦⎹㕤婒⋩奨ㆸḀ䘬ⰌⰌ廱⊅冯廱㖶炻ẍ婒 !!!!!ȨᢀѦΜࣚǴջ ޕϣЈǶȩՖளࠅᒏԜЎࢂឪѦᘜϣओǻ໪ـᾖ埴ㆸἃ䘬忶䦳ˤĴĳ ⚈㬌炻斄㕤⋩奨ㆸḀ䘬ⰌⰌ廱⊅炻㘢柿⁦⎹㕤⽆ᶱ⚈ !!!!!!ЯϣЈǻࡺϓǺȨջ ϕΕǶڀซࡆᆛԭί࿤੧Ǵ۶ԜӀቹǴϕځԜЎࢂϣЈ፪ѦϐကΨǶ!!!!!! ԜǶᢀ۶۶੧Ǵҭឪ౲੧ӀܭՠᢀԜ΋੧Ǵ߾۶۶ӭ੧ӀቹǴࠍ፪!!!!!! ĳĺġġ䞍䥖˪㊯天憼˫婒烉ˬ㬋䲬ᶱ㱽䩳ℏ⢾⠫ḇˤ䛦䓇媠ἃ⍲ẍὅ⟙⎵䁢⢾⠫炻冒⶙⽫ ౲੧ӀቹǴჴ҂ၹᢀ౲੧Ƕа౲੧ӀቹǴـġġġġ㱽⎵䁢ℏ⠫ˤ㓭˪奨枛䌬佑˫䩳㇨奨⠫㚱Ḵ炻㇨媪冒ṾˤṾ侭媪䛦䓇ἃ炻冒侭⌛⽫ !!!!!!ቹǶӵ஑ᢀԜ΋੧Ǵᗨ ġġġġ侴℟炻ᷫ⺽˪厗♜˫ˮ⽫⤪ⶍ䔓ⷓ˯䫱䁢嫱˭ĩ˪⣏㬋啷˫Ⅎ 46炻枩 ᷕ Īˤ⍰䞍 45 䥖妋˪厗♜䴻˫䘬⽫ἃ䛦䓇ᶱ䃉ⶖ⇍㗗⽆ᶱ㱽Ḻ㓅侴婒䘬炻Ṿ⛐˪㊯天憼˫婒烉ˬᶱ !!!!!!ӄӧ΋੧ϐύǴՖ໪ܫЈၹᢀओǶ 㱽橼⿏⎬℟ᶱ⋫㛔Ἦ䚠㓅ˤɃẍἃ℟ᶱ⋫炻㕡㓅⽫䓇烊䓇℟ᶱ⋫炻㕡圵⽫ἃ烊⽫℟ ᶱ⋫炻寰昼䓇ἃˤ劍⽫䃉ἃ⿏炻寰傥㓅ἃ烎ἃ䃉䓇⿏炻ỽ傥㓅䓇烎˭ĩ˪⣏㬋啷˫Ⅎ 46炻枩 ᶳ Ī ⍰䞍䥖慳㸃䃞ˬὅ㬋ᶵḴ攨˭ᷕ䘬ˬ冒Ṿ⚈㝄䚠㓅˭婒烉ˬ冒⌛⶙⽫炻 ㆹᾹ⎗夾忁㭝㔯⫿䁢䞍䥖⮵ℏ⢾ᶵḴ䘬忚ᶨ㬍妋慳ˤ䞍䥖㗗刚⽫ℏ⢾⸛䫱 Ṿ㗗䓇ἃ炻ἃⓗ⛐㝄炻检Ḵ⛐⚈ˤ㝄㓅⽫䓇炻䷙䓙ᾖ嫱烊⽫傥㓅Ḵ炻ℐ䓙⿏圵˭ĩ˪⣏ 㬋啷˫Ⅎ 46炻枩 ᶳĪˤ ᶵḴ䘬炻Ṿ婒烉ˬℏ⠫⢾⠫炻㚱䚠嵋ᷳ佑˭ˤ䓙㕤ℏ⠫⢾⠫䚠嵋䚠㓅炻⚈ Ĵıġġ䞍䥖˪㊯天憼˫婒烉ˬ⠝⍣揹㶐炻䎦⁷朆䢐炻㓭ḹˮ䳪冒䁛䃞˯ˤ˭ĩ˪⣏㬋啷˫ Ⅎ 46炻枩 ᷕĪˢ ĴĴˢ㘢柿˪䵕㐑䴻䌬䔷˫㖶ˬ⚻㔁ỵ˭婒烉ˬ⮳媠⣏Ḁ䴻㖶䎮䨞䪇炻䃉忶˪厗♜˫ˣ ĴĲġġ㘢柿˪䵕㐑䴻䌬䔷˫婒烉ˬ媠䴻晾ᶵἄ⮎䚠⎵婒炻劍婒ᷕ忻ˣ㱽䓴ˣ⤪Ἦ啷ˣ㬋⚈ ġġġ˪⣏普˫ˣ˪⣏⑩˫ˣ˪㱽厗˫ˣ˪㴭㥫˫炻㖶㱽䓴⸛䫱䃉婒䃉䣢炻侴厑啑ỵ埴䳪 ġġġġἃ⿏ˣ㛔㚱㴭㥫炻䘮㗗⮎䚠䔘⎵炻⌛䁢䛦䴻ἄ橼ḇ˭ĩ˪⣏㬋啷˫Ⅎ 38炻枩 559 ᶲĪ炻 ġġġġ冒䁛䃞˭ĩ˪⣏㬋啷˫Ⅎ 38炻枩 540 ᶳ Īˤ˪厗♜˫ˣ˪㱽厗˫䘮㖶ˬ㱽䓴˭烊ˬ厑㱽䓴⌛⮎䚠䔘⎵ˤ ġ啑ỵ埴䳪冒䁛䃞˭⌛ᶱ⚈ἃ䓇ㆾ⋩奨ㆸḀᷳⰌⰌ㖯忚冯廱㖶ˤ⍰㘢柿˪㱽厗䌬佑˫ Ĵĳġġ⍫䚳䈇⬿ᶱ烉˪ἃ⿏冯凔劍˫ᶳℲ ĩ ⎘⊿烉⎘䀋⬠䓇㚠⯨炻1984 ⸜ Ī炻䫔⚃䪈˨㘢 ġ婒烉ˬ⠫⥁䨞䪇栗⎵㮀䚏怖恋炻㘢⥁䨞䪇㺧⎵䚏况恋炻埴⥁䨞䪇㺧⎵慳徎䈇⯤ˤᶱ ġġġġ侭⣏ⷓᷳˬỵ⯭Ḽ⑩˭˩ˤ䈇⃰䓇婒烉ˬ⽆⋩ᾉ崟炻军㬌⥁奢ἃỵ㬊炻䘮㗗⋩㱽ㆸ ġἃᶵᶨ䔘ˣᶵ䷙㨓炻㓭⎵⥁㝄˭ĩ˪⣏㬋啷˫Ⅎ 33炻枩 ᶳ Īˤ⌛㗗婒炻⠫⥁䁢㮀 ġġġġḀᷳ⋩㱽炻⽆㶢军㶙炻ⰌⰌ廱忚ḇˤɃ军䫱奢ỵ冯⥁奢ỵ炻⇯⎒㗗⋩㱽ㆸḀᷳ䨞䪇 ġ䚏怖恋ἃ㱽幓ㆾ㱽䓴ˤ ġġġġ⬴ㆸˤɃ㘢侭婒ˮ⋩奨ㆸḀ˯炻勲㹒婒ˮ⋩㱽ㆸḀ˯炻℞佑ᶨḇ˭ĩ˪ἃ⿏冯凔劍˫炻 Ĵĵġġ䞍䥖烉˪⋩佑㚠˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶲĮᷕˤ ġġġġ枩 962Īˤˢ 214《華梵人文學報》天台學專刊四明知禮論法界圓融 215

㬌ℏ⢾ᶵḴˤℏ奨奨⢾⠫嵋㕤ℏ⽫炻㬌⌛ˬᶨ⾝ᶱ⋫˭烊⢾奨奨ℏ⽫⍲媠 ġġġġġġġ⍰䞍䥖˪㊯天憼˫妋慳ˬ㝻㶐ᶵḴ˭婒烉㱽ˬ⎴嵋ĩ ⢾⠫ᷳ Ī ᶨ⠝˭炻㬌⌛ˬⷅ䵚ὅ㬋˭ˣˬ䘦䓴⋫⤪˭ˤ斄㕤⼴侭炻 Ր๱ǴӜϐࣁࢉǹаᚆምЈᔈۺۺ䞍䥖婒忁㗗ˬℏ⽫嵋⢾˭ᷳ佑ˤ㬌⢾奨⠫⌛㱽䓴ὅ㬋炻䞍䥖䓐⚈旨伭䵚婒 аӧឺЈᡂ೷ፏݤǴ΋ӭ࣬ᛖǴ ࢉЈǴҁۺ௭ᚆǴӜϐࣁృǶϞ໒ӧឺ΋ۺۺᷳ炻ẍ㖶ˬḺ℟Ḻℍ˭炻Ḻ㓅⃱⼙ˤ⚈㬌ˬ⽫℟ᶱ⋫˭炻刚Ṏ℟ᶱ⋫ˤ䓙 ॅ౲ጔǴ΋ӭԾӧǴ :ΟίǴॿᡏॿҔǴᆶృόਸǴࡺӜόΒǶ4ڀ ℏ奨㚱⽫℟ᶱ⋫炻䓙⢾奨㚱刚℟ᶱ⋫ˤㆹᾹ⎗忁㧋Ḯ妋炻䞍䥖➢㛔ᶲ䪁⛐ ˪厗♜䴻˫㱽䓴⚻圵䘬奨溆炻忁䧖奨溆⎗ẍ⚈旨伭䵚╣ᷳˤ忁䧖奨溆Ṏ⌛ ẍᶲ˪⥁⬿憼˫婒⇘䘬ˬ㱽䓴⚻圵ᶵ⿅嬘橼˭炻㬌橼ἄ⽫ἄἃ炻ἄὅἄ㬋ˤ 忁墉炻ㆹᾹ⎒枰㲐シ炻䞍䥖㗗⽆㚱䣁ˣ䃉䣁婒㝻㶐徟ぇˤ㚱䣁㚱叿⇯㝻炻㮀䚏怖恋 ĩ 㬋 Ī ⍲ⷠ⭪⃱ ĩ ὅ Ī炻䘮ẍ㱽䓴䁢橼ˤĴĶ ⛐⚻圵㱽䓴ᷕ炻䃉婾㗗䃉䣁䃉叿⇯㶐ˤ忁䧖㚱䣁ˣ䃉䣁Ṏ㗗⽆˪厗♜䴻˫䘬㱽䓴⚻圵䘬奨溆婒䘬炻 ᶨ⾝⽫ㆾᶨ⠝刚炻⤪ⷅ䵚叔䎈炻⼤㬌Ḻ㓅炻Ḻ℟Ḻℍˤᶨ⽫ᶨ⠝炻䘮⌛㱽 ⚻圵⇯䃉䣁炻䃉䣁⇯⾝℟ᶱ⋫炻℟嵛媠㱽ˤ㝻橼㛔℟ᶱ⋫炻冯㶐ᶵ㬲炻⚈ 䓴炻℟ᶨ↯㱽ˤ䓙㬌㚱⽫℟ᶱ⋫炻Ṏ㚱刚℟ᶱ⋫ˤ䞍䥖➢㛔ᶲ㗗䪁⛐ˬ㱽㬌婒ˬ㝻㶐ᶵḴ˭ˤ䃞⼴䞍䥖妋慳㸃䃞䘬ˬ㱽⿏ᷳ冯䃉㖶˭⍲ˬ䃉㖶ᷳ冯䓴⚻圵˭䘬奨溆Ἦ婒⽫℟ᶱ⋫ˣ刚℟ᶱ⋫ˤĴķ 㱽⿏˭炻⍰䓐厗♜⬿崟ᾉ婾㯜㲊ᷳ╣Ἦ婒㖶ˤ䃞⼴䞍䥖ẍ⋩䓴⚻圵Ḻ℟婒 ġġġġġġ忁墉炻ㆹᾹ⎗䦵䁢⚆⇘ẍᶲ妶婾⇘䘬⓷柴炻⌛㘢柿⁦⎹㕤ἃ⿏䘬ⰌⰌ ˬ⿏ら˭烉廱⊅ẍ婒ᾖ埴ㆸἃ䘬㬟䦳炻侴䞍䥖⇯ẍ奨⚻圵㱽䓴⤪⚈旨伭䵚䘬ⰌⰌ廱㖶冯栗䘤ẍ婒ᾖ埴ㆸἃ䘬㬟䦳ˤ䞍䥖婒烉ˬ奨埴⶚ᶲ军Ḷ⥁奢炻䭨䭨䃉朆⤪ ୢǺȨ߻ϓǴ߸ٗԭࣚԖᘸԖృǴϞՖ஼ృǻȩเǺȨ߻ፕృᘸݤ ൾΨǶϞϐࢉృऊ௃܄๓܄଎৴คԖቚ෧ǴջܭǴ೯ڀ㬌栗䘤˭Ĵĸˤ⚈㬌炻䞍䥖Ụ᷶䚠䔞慵夾ˬᾖ⢾奨˭炻ᾖ埴忶䦳ˬ䃉朆˭⤪ ߐǴࣣ౛ҁ ΜࣚǴڀ߾ృᘸॿృǶࡺ߸ٗࢉ௃ᡏ܄㬌栗䘤ˤỮˬℏ⢾ᶵḴ˭ˤ㘢柿庫慵夾ἃ⿏炻䞍䥖庫慵夾㱽䓴ˤ㘢柿ᶵ㗗 ౛ᇥǴ௃๱߾ృᘸॿࢉǴ౛ ᶵ慵夾㱽䓴炻㘢柿慵夾㱽䓴忁ᾳ婾柴䫮侭⶚㕤役叿ᷕ娛䳘婒㖶炻ᶵ忶䞍䥖 ϕᑼԾӧࡺӜ஼ృǶȩ51 Ụ᷶㭼㘢柿㚜慵夾㱽䓴ˤ㘢柿␴䞍䥖悥Ụ᷶䚠䔞⍿⇘˪厗♜䴻炽⋩⛘⑩˫ 䘬⼙枧炻婒ㆸἃ忶䦳㗗ἃ⿏䘬ⰌⰌ廱⊅ˤ䔞䃞忁墉ㆹᾹṎ夳⇘ᶨ䧖嵐⊊炻䔹侭⓷烉ˬ⇶恋㖊℟ᶱ⋫炻ㆹỽᶵ夳烎˭忁㗗⚈䁢↉⣓㛒㚱㘢ㄏ炻䞍䥖⚆䫼烉䓐Ⓒ⏃㭭⃰䓇䘬婒㱽炻㘢柿庫慵夾㱽䓴ↅ倂㕤ᶨ⾝⽫炻侴㸃䃞䞍䥖ḇ慵夾 ǴԜӜӷύᅪΨǶᢀՉࡽҭ҂ᡉǴၱڀǴᡍᡏϝ଎Ǵߚ౛όޣἃ⿏䘬㘖念⿏炻Ṏ慵夾ᶨ⾝⽫念㕤㱽䓴ˤĴĹ ҂ᡉ ࣬՟Ǵϖ౳ϖԸΏԿϖཀࣣૈၹྣǴԾܭวيа࣬՟ᡍϐǶР҆ғ ĴĶˢ ԭࣚӕӧ΋ЈǶऩޕҭฅǴࡺ࣬՟ՏΓǴКيࡽ౜ΜࣚǴаᡍдي 䞍䥖烉˪⥁⬿憼˫婒烉ˬ㱽䓴⌛ἃ㱽炻ἃẍ㱽䓴侴䁢橼㓭˭ĩ˪⣏㬋啷˫Ⅎ 炻枩 201 ᶲĪˤ Ĵķġġ䞍䥖˪⥁⬿憼˫婒烉ˬ㗗㓭Ṳ奨炻劍ὅ劍㬋炻ᷫ㱽䓴⽫奨㱽䓴⠫炻䓇㕤㱽䓴ὅ㬋刚⽫炻 ġġġġ㗗⇯⎵䁢ⓗὅⓗ㬋ⓗ刚ⓗ⽫ⓗ奨ⓗ⠫˭ĩ˪⣏㬋啷˫Ⅎ 炻枩 195 ᷕ Ī炻ˬὅ㬋刚⽫˭ ġġġġ ġ䘮ˬ䓇㕤㱽䓴˭ḇˤ ⻴ˤ䃉⥳䃉㖶⻟䓇昼䣁炻枮⿏ᾖ奨⌛䨢`ᷕ炻⇯冒⛐橼䓐栗䎦ㆸ⯙˭ĩ˪⣏㬋啷˫ Ĵĸġġ䞍䥖˪㊯天憼˫䓂军两临婒烉ˬᶵ䇦炻⬱ḹ䘤⽫䔊䪇Ḵᶵ⇍恒烎˭ĩ˪⣏㬋啷˫Ⅎ Ⅎ 46炻枩 ᶳ Īˤ㲐シ烉䞍䥖忁墉Ṏẍˬ䚠㓅˭婒䨢`ᷕ炻⍰㍸⇘厗♜䴻䘬ˬ⽖ 46炻枩 ᷕ Ī 䞍䥖忁ṃ婒㱽Ụ᷶䚠䔞㍍役˪厗♜䴻˫ㆾ厗♜⬿ˤˬ䘤⽫䔊䪇Ḵᶵ⇍˭ ⠝⌛㱽䓴˭ˣˬ前⫸䲵枰⻴˭ˤ ġ⌛˪厗♜䴻˫䘬ˬ⇅䘤⽫㗪炻ὧㆸ㬋奢˭ˤ Ĵĺġġ䞍䥖烉˪⋩ᶵḴ攨㊯天憼˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶲˤ ĴĹġġ⎎⢾炻䞍䥖˪㊯天憼˫妋慳㸃䃞ˬὅ㬋ᶵḴ˭ᷕ䘬ˬ劍朆ᶱ⋫䨢`ᷕ炻⬱傥ㆸ勚冒 ĵıġġ䞍䥖烉˪⋩ᶵḴ攨㊯天憼˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶲˤ ġġġġ⛐䓐˭婒烉ˬ⿏℟ᶱ⋫劍橼劍䓐炻㛔䨢`ᷕⷠ冒䚠㓅炻⽖⠝㛔⏓㱽䓴炻前⫸ⷠ䲵枰 216《華梵人文學報》天台學專刊四明知禮論法界圓融 217

౜ΜࣚǴ΋΋ൺଆΜࣚΟ཰ǴࡺϓȨҭฅȩǶ 厗䴻˫㇨婒⇘䘬ℕ㟡㶭㶐ỵ厑啑䘬⠫䓴冯˪厗♜䴻˫㇨婒⇘䘬㴟⌘ᶱ㗏䘬ૈيԿϩ੿Ǵද౜Յ ԭࣚϕᑼቶၹǶ52 ἃ⠫䓴炻ẍ军⻴≺厑啑䘬ˬ㭿䚏怖恋匲♜啷⣏㦻奨˭䫱⠫䓴㗗䚠忂䘬ˤڀ܄ޕԭࣚǴࡺڀ܌ύ܄ᅰፏݤჴ࣬Ǵ฻۶زӦ݀ ẍᶲ㗗䚠Ụ⌛ˤ斄㕤↮䛇⌛ ĩ ⋩ỷˣ⋩埴ˣ⋩徜⎹ˣ⋩⛘ˣ䫱奢 Ī炻忁墉炻䞍䥖⽆ℕ⌛婒ˤ↉⣓䎮⌛ἃ炻㛔℟ᶱ⋫炻䛦䓇⎒㗗⎵⫿⌛ἃ炻⚈㬌㸃䃞˪⋩ᶵḴ攨˫婒ˬ↮䛇✪御˭炻䞍䥖˪㊯天憼˫⇯婒烉ˬ劍军↮䛇炻㚱㬌䔹べˤ奨埴⌛攳⥳ᾖ奨炻Ữᶱ⋫ṵ㛒栗ˤ天⇘䚠Ụ⌛ ĩ ⋩ᾉㆾℕ㟡㶭㘖䎦刚幓傥䎦⋩䓴˭ˤˬ㘖䎦刚幓˭⌛˨喍䌳厑啑㛔ḳ⑩˩␴˨⥁枛厑啑㶐 Ī炻ㇵ攳⥳橼槿⇘ˤℕ㟡㶭㶐ỵ↢冒˪㱽厗䴻炽㱽ⷓ≇⽟⑩˫炻厑啑⚈ ⑩˩䘬ˬ䎦ᶨ↯刚幓ᶱ㗏˭炻厑啑⼿㬌ᶱ㗏炻傥䎦䧖䧖幓炻䁢䛦䓇婒㱽炻嬨婎妋婒㚠⮓˪㱽厗䴻˫侴䌚ℕ㟡㶭㶐ˤℕ㟡㊯䛤俛滣冴幓シ炻ἳ⤪˪㱽 ⊾⹎䛦䓇ˤ㘢柿˪㱽厗㔯⎍姀˫婒烉ˬ⽆⛘䋬⶚ᶲ军ἃ侴怬炻ᶨ↯刚⁷〱厗䴻˫㚱῰孂ˬ㶭㶐倱䛤˭婒烉ˬ㗗Ṣ⼿ℓ䘦ˣ≇⽟㬲⊅䛤炻ẍ㗗匲♜㓭炻幓ᷕ䎦侭炻⎵ℏ匲♜烊⽆⛘䋬⶚ᶲἃ⶚怬炻ᶨ↯刚⁷ẍ㘖䎦ᶱ㗏侴⢾⊾ ℞䚖䓂㶭㶐ˤ䇞㭵㇨䓇䛤炻〱夳ᶱ⋫䓴炻ℏ⢾⻴㦻Ⱉ炻枰⻴⍲揝⚵炻⸞媠侭炻⎵⢾匲♜˭ĩ˪⣏㬋啷˫Ⅎ 34炻枩 139 ᷕ Īˤ⇵侭㗗ℕ㟡㶭㶐炻⼴侭检Ⱉ㜿炻⣏㴟㰇㱛㯜炻ᶳ军旧滣䋬炻ᶲ军㚱枪嗽炻℞ᷕ媠䛦䓇炻ᶨ↯䘮〱㗗㘖䎦刚幓ᶱ㗏ˤ⍰㸃䃞婒ˬ↮䛇✪御˭炻⌛㗗婒炻⋩ỷ厑啑⶚傥↮嫱夳˭ĩ˪⣏㬋啷˫Ⅎ 9炻枩 ᶳĪˤ⍰˪㱽厗䴻˫婒ˬ㶭㶐幓˭ḹ烉㱽幓炻傥⽆㛔✪御炻㬌⽆㛔✪御䈡⇍ẍ㘖䎦刚幓婒ᷳˤ⍰㸃䃞˪⋩ᶵḴ 攨˫慳ˬ冒ṾᶵḴ攨˭婒烉ˬ冒埴ⓗ⛐䨢ᷕ炻⇑Ṿᶱ⋫崜䈑ˤ䈑㨇䃉慷ᶵ ᶱ⋫炻傥ㅱ晾⣂ᶵ↢⋩䓴ˤɃ䛦䓇䓙䎮℟ᶱ⋫㓭傥デ炻媠ἃ䓙ᶱ⋫䎮↢ ي࡭ࢂ࿶Ǵऩ᠐ऩᇝǴऩှᇥऩਜቪǴளΖԭڙη๓ζΓǴتġġġġġġġġġġġऩ๓ ృࡺǴΟίείШࣚ 㺧㓭傥ㅱ˭ĩ˪⣏㬋啷˫Ⅎ 46炻枩 ᶲ Īˤ⌛㗗婒炻ἃ䘬ㅱ䎦ᶵ↢⋩䓴يځǴـǴӵృ੥ዟǴ౲ғ഻يфቺǴளమృ!!!!!! !!!!!!౲ғǴғਔԝਔǴ΢ΠӳᗒǴғ๓ೀൾೀǴ஼ܭύ౜ǶϷ៓ൎξǵ ᶱ⋫炻↮䛇厑啑ẍ㘖䎦刚幓ㅱ䎦Ṏ䃞ˤ⍰䞍䥖婒烉ˬ劍军↮䛇炻㘖䎦刚幓 ύ౜Ƕ 傥䎦⋩䓴炻ᶨᶨ⽑崟⋩䓴ᶱ㤕炻㓭ḹˮṎ䃞˯ˤ˭䞍䥖˪⥁⬿憼˫婒烉ˬ㕤ܭύ౲ғǴ஼ځε៓ൎξǵᔆኴξǵነປᔆኴξ฻ፏξǴϷ!!!!!! !!!!!!ΠԿߓሷӦᅢǴ΢ԿԖഗǴ܌ԖϷ౲ғǴ஼ܭύ౜ǶऩᖂᆪၬЍՕ ᶨᶨ幓炻⽑䎦⋩䓴炻慵慵䃉䚉炻ẍ⼿㘖䎦媠幓ᶱ㗏㓭ḇ˭ĩ˪⣏㬋啷˫Ⅎ ՅႽǶ53 炻枩 204 ᷕ Īˤ䓙㕤⽫刚媠㱽䘮℟ᶱ⋫炻㸃䃞˪⋩ᶵḴ攨˫婒烉ˬᶨᶨځύ౜يܭ๦ᙓፏՕᇥݤǴࣣ!!!!!! ㅱ刚炻ᶨᶨ妨枛炻䃉ᶵ䘦䓴ᶱ㤕℟嵛炻⊾⽑ἄ⊾炻㕗ᷳ媪㬇˭ĩ˪⣏㬋啷˫ 䞍䥖ẍˬ冒幓䎦⋩䓴˭ĩ ㆾ⋩䓴㕤幓ᷕ䎦 Ī Ἦ䷥㊔ẍᶲ˪㱽厗䴻˫䘬㔯⫿炻 Ⅎ 46炻枩ġ ᷕ Īˤ⌛㗗婒炻ㅱ御ᷳ幓䘮℟ᶱ⋫炻御幓⽑䣢䎦⊾幓崟⋩䓴 ⍰婒ˬ䘦䓴⎴⛐ᶨ⽫˭炻ẍ婒㖶⣑⎘⬿⋩䓴Ḻ℟ˣ⾝℟ᶱ⋫䫱佑䎮ˤℕ㟡 ᶱ㤕炻⊾⽑ἄ⊾炻慵慵䃉䚉ˤ 㶭㶐ỵ厑啑ˬ⋩䓴㕤幓ᷕ䎦˭炻傥䞍⋩䓴Ḻ℟ˤㆹᾹ䞍忻炻㟡㒂㘢柿␴㸃 ẍᶲ婒⇘ℕ⌛炻䈡⇍㗗⚻㔁ỵ㫉ˤ㟡㒂㘢柿炻㬌⚻㔁ỵ㫉↢冒˪㱽厗䃞䘬婒㱽炻˪㱽厗䴻˫⎒婒ˬ攳㪲栗⮎炻䘤御栗㛔˭炻⤡㇨婒䘬℟橼ἃ㔁䴻˫䈡⇍㗗˪厗♜䴻˫炻㘢柿˪⚃㔁佑˫婒烉ˬ劍⚻㔁㖶ỵ炻⤪˪厗♜䴻˫ 佑䎮䓂⮹ˤ㊱䫮侭䘬䚳㱽炻㘢柿怬㗗天㟡㒂˪厗♜䴻˫ˣ˪⣏㘢⹎婾˫䫱婒炻⽆⇅ᶨ⛘℟嵛ᶨ↯媠⛘≇⽟ˤ˭ĵĴ 㘢柿娵䁢˪厗♜䴻˫㗗⚻㔁⿅゛炻 Ἦ⺢㥳℞ᶨ⾝ᶱ⋫ˣᶨ⽫ᶱ奨䫱⣑⎘ἃ㔁佑䎮ˤỮ㗗忁墉ㆹᾹ夳⇘炻˪㱽 Ữⷞ㚱⇍㔁ˤ斄㕤⚻㔁ỵ㫉炻䞍䥖⛐˪⥁⬿憼˫婒烉

ĵĲġġ䞍䥖烉˪⋩ᶵḴ攨㊯天憼˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶲˤ ĵĳ˪㱽厗䴻˫炻˪⣏㬋啷˫Ⅎ 9炻枩 49 ᶳĮ50 ᶲˤ ĵĴˢġ㘢柿烉˪⚃㔁佑˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶲˤ 218《華梵人文學報》天台學專刊四明知禮論法界圓融 219

ġġġġġġġġġġġϩ᛾ջǴǾϩઇคܴǴȠଆߞፕȡύᆀᒿϩ᝺Ǵ஍ྣᚈᑼǴҁ᝺੿ 媎奨忁㭝㔯⫿⎗夾䁢⮵䞍䥖ˬĩ 厗♜ Ī 䴻婒ᶱ幓⇅ỷ枻⼿˭䘬妋慳ˤˬᶱ ǴӜࣁϩ᛾ǶѤΜ΋ 幓˭⌛㱽幓ˣㄏ幓ˣㅱ幓炻侴㬌ᶱ幓⇯Ἦ冒˪厗♜䴻˫ẍᶲ婾⇅ỷ䘬㔯⫿ˤقᡉᇥǴӜࣁϩ੿ǹவૈᡉ܌ՕϩϩԶᡉǶவ!!!!!! Ǵ୤Ƞଆߞፕȡ ⣑⎘⬿↮⇍ẍ㴭㥫ᶱ⽟ㆾᶱ⚈ἃ⿏Ἦ妋慳ᶱ幓ˤ⇅䘤⽫⯙㗗ᶱἃ⿏⽫䘤ˤޣԜӜǶԾϩΒǴ߃ܴ߃ՐǴ΋ж௲ύ༝ՏᡉڙՏࣣ!!!!!! ߃ՐႥளǴፕܴΖ࣬߃ՐૈࠟǶऩԜՏό ˬ⤪㬌ᶱ幓炻䘤⼿㛔㚱˭炻ἃ⿏ ĩ 㱽幓 Ī 㛔㚱炻⇅ỷ↮嫱炻⚈㬌婒ˬ⇅䘤يϷȠ๮ᝄ࿶ȡǶ࿶ᇥΟ!!!!!! !!!!!!ፕઇคܴൽǴӼளӵԜ΢঍ΠᔈǶࡺޕΜӛБҷคܴǴ߃Րՠૈᘐ ⽫㗪炻ὧㆸ㬋奢˭炻ˬ䘤⽫䔊䪇Ḵᶵ⇍˭ˤ⣑⎘⬿➢㛔ᶲ⽆ἃ⿏㛔㚱Ἦ妋 ๮ᝄଆߞႥঅႥ᛾๦ᙓ΋ 慳˪厗♜䴻˫忁㭝斄㕤⇅ỷ䘬㔯⫿ˤ⚈㬌炻⣑⎘⬿䘬⚻㔁㫉ỵ ĩ 䈡⇍㗗䚠ځൽǴԜ฻࿶ፕࢂᅌԛ௲Ǵόёᆶـܭ!!!!!! 䃵ǶǾऊΟݤܴวǴ൩߃ՐӜǴҢջՕ࣬ǶՏӜวЈǴวҁ᝺ЈΨǶ Ụ⌛冯↮䛇⌛ Ī Ụ᷶䚠䔞⍿˪厗♜䴻˫䘬⼙枧ˤ⎎⢾炻ˬ婾㖶ℓ䚠⇅ỷ傥!!!!!! !!!!!!த஍தྣǴ஍ྣᚈᑼǴࢂҁ༝᝺Ƕջ΋ԶΟǴόวԶวǴࡺԋΟวǶ ✪˭⇯Ἦ冒˪崟ᾉ婾˫ˤ˪崟ᾉ婾˫婒ˬᾉㆸ⯙䘤⽫˭烉ˬ厑啑䘤㗗⽫㓭炻⽆ǴݤࣚคѦឪݤόᒪǴፏՕ౲ғՅЈ٩҅ӕ΋᝺ᡏǶӄ ⇯⼿⮹↮夳㕤㱽幓ˤẍ夳㱽幓㓭炻晐℞栀≃炻傥䎦ℓ䧖⇑䙲䛦䓇ˤ㇨媪ޣ΋Ϫقࣣ!!!!!! !!!!!!ᡏࣁጔǴӄᡏࣁΑǴӄᡏࣁ҅Ƕ55 ℄䌯⣑徨炻ℍ偶炻ỷ偶炻↢偶炻↢⭞炻ㆸ忻炻廱㱽廒炻ℍ㕤㴭㥫˭ĩ˪⣏㬋啷˫ Ⅎ 32炻枩 581 ᶲ Īˤ㬌ᾉㆸ⯙䘤⽫㗗 ĩ ⚻㔁 Ī ⇅ỷ炻⃫㙱˪崟ᾉ婾䔷˫慳㚘烉忁墉䞍䥖ᷣ天婒↮䛇⌛䘬⚻㔁㫉ỵˤ㘢柿⼰⮹㍸⇘˪崟ᾉ婾˫炻䞍䥖⇯䴻 ˬ妨ᾉㆸ⯙䘤⽫侭炻ỵ⛐⋩ỷ炻ℤ⍾⋩ᾉˤ⋩ᾉỵᷕᾖ佺ᾉ⽫炻ᾉ⽫ㆸ⯙炻 ⷠ㍸⇘炻Ṿ⣏㤪娵䁢˪崟ᾉ婾˫℟⚻⇍Ḵ㔁⿅゛ˤỮ婒⇘⚻ỵ炻䞍䥖⇯娵䘤㰢⭂⽫炻⌛ℍ⋩ỷ炻㓭⎵ᾉㆸ⯙䘤⽫ḇ˭ĩ˪⣏㬋啷˫Ⅎ 44炻枩 219 ᷕĮ 䁢˪厗♜䴻˫␴˪崟ᾉ婾˫㚨䁢栗㖶ˤ㖶栗⛘炻䞍䥖娵䁢˪厗♜䴻˫␴˪崟 ᶳ Ī ˤ⍰ 婒烉ˬ傥䎦ℓ䧖⇑䙲䛦䓇侭炻⤪˪厗♜䴻˫㫶⋩ỷ⇅䘤⽫ỷḹ烉ˮ㬌 ᾉ婾˫℟⚻㔁⿅゛ˤ⛐⚻㔁↮䛇⌛㫉ỵᷕ炻˪厗♜䴻˫⼰慵夾⇅ĩ 䘤⽫ Ī ỷˤ 䘤⽫厑啑炻⼿⤪Ἦᶨ幓䃉慷幓炻〱㕤ᶨ↯ᶾ攻䣢䎦ㆸἃ㓭˯ˤ˭ĩ˪⣏㬋啷˫ 㘢柿䘬⚻ỵ⿅゛ṎἮ冒˪厗♜䴻˫ˤ忁墉炻ㆹᾹ⺽媎奨˪⣑⎘⚃㔁₨˫Ἦ Ⅎ 44炻枩 220 ᷕ Ī˪崟ᾉ婾˫䘬婒㱽ṎἮ冒˪厗♜䴻˫ˤ⇅ỷ厑啑↮嫱㛔婒㖶⣑⎘⬿⮵˪厗♜䴻˫⇅ỷ䘬妋慳烉㚱㱽幓炻⽆㛔✪御炻⚈㬌傥䣢䎦ℓ䚠ㆸἃˤ ġġġġġġ⍰䞍䥖妋㸃䃞ˬᶵ≽㬌⾝念ㅱ䃉㕡˭婒烉ˬᶵ≽㬌⾝侭炻㖶奨ㆸ䚠ˤ Ǵόҗд৴Ƕమ ᶵ䦣⌛Ṳ⇶恋ᷳ⾝炻侴傥䚉㛒Ἦ晃ἄᶱ⋫⊾ḳ炻㬌ᷳ⇶恋炻⌛㱽䓴㓭炻㚱يԖች܌ġġġġġġġġġġȠ๮ᝄ࿶ȡϓǺȨ߃วЈਔǴߡԋ҅᝺Ǵ ⣏˪Ǵ߃ՐӜΨǶȨߡ ỽ䩖䚉烎䫔Ḽ姀ḹ烉ˮ⇶恋⇶恋䘮䚉忶㛒炻㕥姕ᶱ⋫䘮⥁`≃˯ˤ˭ĩޣǴ෨ฅᔈ΋ϪǶȩှГǺȨ߃วЈȩيృ֮ݤ!!!!!! ȩջ 㬋啷˫Ⅎ 46炻枩 ᷕĪيǴԋΖ࣬ՕΨǴࢂϩ᛾݀ǴջԜ௲੿ӢǶǾȨችޣԋ҅᝺ȩ!!!!!! ໒วǶȨᔈ΋܄ቺǴ҅Ӣيȩջݤي໒วǶȨ֮ݤ܄૓ऩቺǴΑӢ!!!!!! Ȩόҗ နȃύঢ়ᛅࠍ፤ΚЗήᢏقǴวளҁԖǴࡺي໒วǶӵԜΟ܄ϪȩջှಥቺǴջጔӢ!!!!!! !!!!!!д৴ȩǶ56 ġġġġġġẍᶲㆹᾹ䚳⇘炻㘢柿⼰㚱䓐˪厗♜䴻˫Ἦ⺢㥳℞ᶨ⾝ᶱ⋫⍲ᶨ⽫ᶱ奨䘬⣑⎘ἃ㔁佑䎮䘬シ⿅ˤ斄㕤⣑⎘⼴⬠两㈧㘢柿ˣ䞍䥖䓐˪厗♜䴻˫䓐妋

ĵĵˢ 䞍䥖烉˪⥁⬿憼˫炻˪⣏㬋啷˫Ⅎ 炻枩 203 ᷕĮᶳˤ 慳⚻圵ᶱ媎炻ㆹᾹ⎗ẍ⺽㆟⇯䘬˪⣑⎘⁛ἃ⽫⌘姀˫烉 ĵĶˢ媎奨烉˪⣑⎘⚃㔁₨˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶳˤ 220《華梵人文學報》天台學專刊四明知禮論法界圓融 221

ഖ݀᝺ǴΟ४ϤزǴคձԖݤǴջϞШрШ໔ǴޣΜࣚڀ܄ᒏ܌ࡺǴ ġġġġġġġġġġġϻ܄ࡺǴઇࢉᛖ௃Ǵ΋࣬όҥǴᡉԜΟίӕ΋ޜǴаջޣΟᢀقġġġġġġġġġġġ ջǴ΋΋྽ᡏคߚ܌܄Ǵҭ౛ڀ܌܄Ǵࢴϐᔆӝࡺǹӵ౲੧ࠍ፪΋੧Ǵ౥ഖమ !!!!!!ၰǴ΋Ϫଷჴ٩҅ՅЈǴࣣ౛ۺ΋Ϫջ΋ǴБૈӕۚ΋!!!!!! ၹǴڬѸόׯǴѸᑼឪѸ܄ѸதՐǴ܄Ǵ܄ϕឪǴፏ࣬ۗฅǴᡉԜΟίǴόѨ !!!!!!ݤࣚǶݤࣚคѦǴόр΋ڀǶаջଷࡺǴϕޜృǴߚᘐค!!!!!! ഖǴᗨԖ଎৴زԾ౛ջǴಖԿۈΜࣚǴҭГ٣౛ΟίǶ܄Ǵջϐᔆϩࡺǹӵ΋੧ቹΕ౲੧Ǵ !!!!!!ࢂϐᒏ౛ۺԾᡏǴ΋ջ΋ϪǴᗨൺӕۚ΋!!!!!! ಖόΒǴคԖቚ෧ǴଁߚΜۈόёࡘ᝼ǴߚᒘጔଷǶаջύࡺǴᡉԜΟίǴߚ΋ߚ΋ϪǴߚϩߚ !!!!!!੿՟Ӣ݀ϐਸǴವόջԜϐݤǶջࡺ!!!!!! ǹࡽخڀ܄ΜࣚǴ߾ӦᅢՅЈࣣڀΜࣚǻࡽڀፏ !!!!!!ࣣࣚፕϤջǵϤջࣣڀଷۗฅǴଁӕՠύόޜӝǴᚈ፿ΒᜐǴคԖΒ࣬ǴᚈྣΒᒅǴ!!!!!! Ƕ59خഖزᢀǶ΋ଷ΋ϪଷǴΟᢀࣣଷǴᕴ !!!!!!ࣣϤջǴ߾␁⤊Ӝ࣬ԿޜǴᕴޜǴΟᢀࣣޜ΋ϪޜݤǶ΋!!!!!! !!!!!!ଷᢀǶ΋ύ΋ϪύǴΟᢀࣣύǴᕴύᢀǶ57 ΋ৎ༝ᇥǴόаΜࣚԶϩ଎৴ǴΏऊ௃ඵፕϐǶǾ㩱ፕԜݤࣚǴЪ!!!!!! ϐǴ଎৴ӧΓǴԶԜݤ҂჋଎҂჋৴ΨǶق৴Яࠌǻҗࢂۓ଎ۓ忁墉炻㆟⇯䓐˪厗♜䴻˫䘬ˬᶨ⌛ᶨ↯˭⍲⚈旨伭䵚Ἦ妋慳⚻圵ᶱ奨炻℞ !!!!!!Ԗ 婾徘㕡⺷冯ẍᶲ䫔Ḵ䭨㘢柿˪㐑姞㬊奨˫䘬䚠斄㔯⫿⼰䚠Ụ炻ᶵ忶㆟⇯㚜 !!!!!!ࡽค଎৴Ǵ߾คࢉృǶคࢉృࡺǴ΋܄ѳ฻Ƕѳ฻ࡺၹឪǴၹឪࡺ ᇟၰᘐǴЈՉقẌㆹᾹ倗゛⇘˪厗♜䴻˫炻䈡⇍㗗⚈旨伭䵚ˤṾ椾⃰婒䨢奨炻ˬ䟜㝻䣁ね˭ !!!!!!คᛖǴคᛖ߾ᑼǴᑼ߾֮Ǵ֮߾ᚆѤѡǵ๊ԭߚǴ :аளΨǶ5܌ࢂܭഖ␁⤊ϐᇥǴزẌㆹᾹ゛⇘˪厗♜䴻˫䘬ˬ䃉䣁˭炻㆟⇯⍰婒⇘˪厗♜䴻˫䘬ˬᶨ↯⌛ᶨ˭炻 !!!!!!ೀྐǶԜ 䓙㕤ˬᶨ↯⌛ᶨ˭炻ˬ㕡傥⎴⯭ᶨ⾝˭ˤ㸃䃞ẍˬ⎴⯭ᶨ⾝˭Ἦ婒䨢媎炻䞍䥖ẍˬ䷥㓅媠㱽˭婒ᷳˤĵĸ ㆟⇯䓐ˬᶨ↯⌛ᶨ˭ĩ ㆾᶨ↯ℍᶨ Ī 妋慳ˬ⎴ ˬ㱽䓴䃉⢾˭炻ˬ⽭圵㓅⽭␐念˭ˤ⍰ˬ㱽䓴˭ˬᶨ⿏⸛䫱炻⸛䫱㓭念㓅炻 ⯭ᶨ⾝˭炻㬌⌛䨢奨炻忁冯㘢柿䓐ˬᶨ↯㱽⌛ᶨ㱽˭Ἦ婒䨢奨⼰䚠Ụˤ㆟ 念㓅㓭䃉䣁炻䃉䣁⇯圵炻圵⇯⥁˭炻㬌婾ˬ㱽䓴⚻圵ᶵ⿅嬘橼˭炻厗♜⬿ ⇯䓂军䓐˪厗♜䴻˫䘬⚈旨伭䵚Ἦ婒㖶炻ˬ⤪䛦䎈①嵋ᶨ䎈˭炻Ἦ堐䣢ˬᶨ ㇨媪⚻ˬ圵˭ˬ䃉䣁˭ˤˬ⥁˭⌛ᶵ⿅嬘炻ˬ妨婆忻㕟炻⽫埴嗽㹭˭ḇˤ ↯⌛ᶨ˭ˤ䃞⼴㗗`奨炻㆟⇯䓐˪厗♜䴻˫䘬ˬᶨ⌛ᶨ↯˭炻忁冯㘢柿䚠Ụ炻 ㆟⇯⍰䓐⚈旨伭䵚ἄ㭼╣炻ˬ⤪ᶨ䎈⼙ℍ䛦䎈˭炻Ἦ堐䣢ˬᶨ⌛ᶨ↯˭ˤ 㚨⼴㗗ᷕ奨炻冯㘢柿⬴ℐ䚠⎴炻㆟⇯ẍˬ朆ᶨ朆ᶨ↯˭ĩ 忁㗗ᷕ忻䘬暁怖佑 Ī ⍲ˬ暁䄏Ḵ媎˭ĩ 忁㗗ᷕ忻䘬暁䄏佑 Ī Ἦ妋慳ᷕ奨ˤㆹᾹ䚳⇘炻Ⱉ⭞ ㆟⇯两㈧㘢柿䘬婒㱽炻᷎㚜㶭㤂⛘㍉䓐Ḯ厗♜䴻ㆾ厗♜⬿䘬埻婆 ĩ ⤪ᶨ⌛ ᶨ↯ˣ⚈旨伭䵚䫱 Ī Ἦ妋慳ᶨ⽫ᶱ奨炻忁㗗厗♜䴻㱽䓴⚻圵䘬奨溆ˤ ġġġġġġġġ㚨⼴炻ㆹᾹẍ┬㚰˪Ⱉ⭞䵺检普˫ˬℕ⌛检佑˭䘬ℑ㭝㔯⫿䳸㜇烉

ĵķġġ㆟⇯烉˪⣑⎘⁛ἃ⽫⌘姀˫炻˪⣏㬋啷˫Ⅎ 46炻枩 935 ᶲˤ ĵĸˢ䞍䥖˪⋩ᶵḴ攨㊯天憼˫婒烉ˬ劍䣢ᶨ⾝䷥㓅媠㱽炻⇯栗媠㱽⎴ᶨ䛇⿏ˤ㓭˪慳䰌˫ ġġġġġḹ烉ˮ὿⌛䘦䓴⋫⤪炻䛇⇯⎴⯭ᶨ⾝˯ˤ枰䞍⎴ᶨ⿏㓭炻㕡傥⎴⯭ᶨ⾝ˤ㓭ẍ⎴⯭ ġġġġġᶨ⾝炻䓐栗⎴ᶨ䛇⿏˭ĩ˪⣏㬋啷˫Ⅎ 46炻枩 ᶲĪˤ ĵĹġġ┬㚰烉˪Ⱉ⭞䵺检普˫炻˪临啷䴻˫Ⅎ 101炻261 ᶲĮᷕˤ ĵĺġġ┬㚰烉˪Ⱉ⭞䵺检普˫炻˪临啷䴻˫Ⅎ 101炻261 ᷕĮᶳˤ 222《華梵人文學報》天台學專刊四明知禮論法界圓融 223

୥ՄНᝧ Zhili on Interpenetrative Coherence of the 䈇⬿ᶱ ĩ1984Īˤ˪ἃ⿏冯凔劍˫ˤ⎘⊿烉⎘䀋⬠䓇㚠⯨ˤ 'KDUPDGKƗWX ⏛㰅懆叿ˣ昛㢖䓘嬗 ĩ2010Īˤ˪ᷕ忻ἃ⿏娖慳⬠烉⣑冢冯ᷕ奨˫ˤ⎘⊿烉 ġġġġġġġġ⎘䀋⬠䓇㚠⯨ˤ Wai Hon Kit 㛶⚃漵 ĩ2003Īˤ˪⣑⎘㘢侭䞼䨞ʇʇℤ婾⬿㳦ἃ㔁䘬冰崟˫ˤ⊿Ṕ烉⊿Ṕ Abstract ġġġġġġġġ⣏⬠↢䇰䣦ˤ 㼀㟪㖶ˣ⏛⾈῱ ĩ2001Īˤ˪ᷕ⚳⣑⎘⬿忂⎚˫ˤ⋿Ṕ烉㰇喯⎌䯵↢䇰䣦ˤ This paper discusses the Tiantai-understanding of “interpenetrative 昛劙┬ ĩĪˤ˪⣑⎘⿏℟⿅゛˫ˤ楁㷗烉㴟◗↢䇰ḳ㤕㚱旸℔⎠ˤ FRKHUHQFHRIWKH'KDUPDGKƗWX´SDUWLFXODUO\WKDWRI=KL\LDQG=KLOL³,Q Swanson, P. (1989). Foundations of T’ien-t’ai Philosophy: The Flowering of the WHUSHQHWUDWLYHFRKHUHQFHRIWKH'KDUPDGKƗWX´LVWKHEDVLFGRFWULQHRIWKH Two Truths Theory in Chinese Buddhism. Berkeley: Asian Humanities $YDWDPVDND6ǌWUD and also the basic thought of Tiantai-Buddhism. First, I Press. will explain the doctrines “three thousand dharmas in one thought-moment” =LSRU\Q% (YLODQGRUDV7KH*RRG2PQLFHQWULVP,QWHUVXEMHFWLYLW\ and “threefold contemplation in one mind” viewed from the meaning of “in- and Value Paradox in Tiantai Buddhist Thought. Cambridge: Harvard Uni- WHUSHQHWUDWLYHFRKHUHQFHRIWKH'KDUPDGKƗWX´7KHQ,ZLOOIXUWKHUGLVFXVV versity Press. =KLOL¶VH[SODQDWLRQRIWKH³LQWHUSHQHWUDWLYHFRKHUHQFHRIWKH'KDUPDGKƗWX´ 岜㯠㴟 ĩ1993Īˤ˪㸃䃞˫ˤ⎘⊿烉㜙⣏⚾㚠℔⎠ˤ 7KLVLQFOXGHVWKH³LQFRQFHLYDEOHVXEVWDQFHRI'KDUPDGKƗWX´³WKUHHWKRX 杳㻊‹ ĩ2010Īˤ˪⣑⎘㘢柿䘬ἃ⬠⿅゛烉㱽䓴⚻圵˫ˤ⎘⊿烉㔯㳍↢䇰䣦ˤ VDQGGKDUPDVLQRQHWKRXJKWPRPHQW´³SDUDPƗUWKDVDW\DRUVXSUHPH truth,” “containment (or inherent entailment) of three thousand dharmas in any UǌSD.”

Keywords:LQWHUSHQHWUDWLYHFRKHUHQFHRIWKH'KDUPDGKƗWX7LDQWDL%XG GKLVP=KLOL=KL\L$YDWDPVDND6ǌWUD 224《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 225

഻ུᐍӬዂԓ 2ޠЉѯ᝜ݳ

湫⚳㶭 ⋿厗⣏⬠⬿㔁⬠㇨∗㔁㌰

ᄢौȈ 㛔㔯倂䃎㘢柿㇨⇞ㆢ㱽炻㍊妶Ṿ⮵⣏Ḁㆢ〼埴㱽⤪ỽ㉻⯽ˣ㶙⊾炻⽆侴㍸⋯ㆢ〼䘬ᾖ⬠₡ῤˤ⣏Ḁㆢ〼⮎嶸㛔Ἦシ⛐㴰妋伒晄炻ẍ⇑厑啑埴㶙忚炻ḇ㖻㳩㕤ᶾ὿⇑䙲徥㯪ˤ⋿⊿㛅㗪㛇䥖ㆢ㳣≽䚃埴炻ṵ㛒夳ㆢ㱽冯䥒㱽䘬䧵㤝忋䳸ˤ㘢柿㚦⍫⬠ㄏ㚈冯ㄏ⿅炻䌚农ᾖㆢ䘬㶙Ⰼ 橼槿炻⮯ㆢ〼冯䥒奨⛐㕡㱽ᶲ圵⎰崟Ἦ炻ㆸ䁢䓂℟₡ῤ䘬∝㕘⮎嶸㧉⺷ˤ⣑⎘ㆢ㱽䈡刚⊭㊔烉㖯厗ㆢ㱽䁢ᶱ㗏埴㱽烊ḳㆢ䁢➢⮶ℍ⮎䚠䎮ㆢ烊䴙⎰⣂⃫㕡㱽ẍ⮵㱣⎬栆晄䣁烊♜姕ᾖ⬠㡅ẞẍ忼⇘㚨Ἓ㓰槿烊ὅ㒂 ᾖㆢ橼槿䴎↢娛⮎㊯⮶ˤ忁䧖∝㕘㔜⎰㧉⺷℟⁁䓙㶢ℍ㶙䘬ㆢ〼䥒奨㫉䫔炻枿傥≑䙲ἃ㱽⮎嶸ˤ

ᜰᗤຠȈ ⣑⎘ㆢ㱽ˣ㘢柿ˣㆢ〼ˣ䥒奨

收稿：2012.10.25 接受刊登：2012.12.30

1 㛔㔯䁢⚳䥹㚫⮰柴䞼䨞妰䔓ˬ⣑⎘ㆢ₨䘬㔜橼䞼䨞ȹȹ⽆昳Ⓒ⇘⬳ẋ˭(NSC +0< 䘬䞼䨞ㆸ㝄ᷳᶨ炻⛐㬌デ嫅⚳䥹㚫䘬䴻屣墄≑ˤ 226《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 227

军⬳ẋ㚜⮎埴㊯⮶奨⽫䘬䵧⭮䘬忳゛墄≑₨䫱ˤĴ ⣑⎘ㆢ㱽ᶵ⁭喲⏓塒昌 ൧ȃЖّ ᾖ埴晄䣁䘬ᾖㆢ⍇㛔シ嵋炻㚜冯䥒⭂冯㘢ㄏ䘬ᾖ⬠㔜⎰䁢ᶨ橼炻㺼⊾䁢忂 ㆢ〼㗗ἃ㔁䘬慵天⮎嶸㕡㱽炻℞シ佑⛐ὅ啱䛇婈〼忶ẍ㓡⼨ᾖἮ炻㶐 ⎹䛇䎮橼ぇ䘬ᶱ㗏埴㱽ˤ忁ᾳ朊⎹朆ⷠῤ⼿㲐シ炻⚈䁢㬊奨ᾖ㊩⮎Ⱄᶵ㖻 ⊾⽫曰侴Ẍ忚昶㱽攨忳䓐⼿≃炻㚨䳪忼㕤ᾖ埴䘬䎮゛ˤㆢ〼⮎嶸䘬℟橼ℏ ㌴㎉䘬暋埴㱽攨炻䓙㑵ἄ庫㖻䘬ㆢ〼₨䥖⮶ℍ炻ὅㄹ媠ἃㆾ䴻℠ᷳ䤆俾≃ 㵝晐叿⎬㗪㛇ἃ㔁ℏ悐ᶵ⎴佌橼䘬⬿㔁暨天⍲ἃ㔁佑䎮䘬䘤⯽㺼⊾炻侴嗽慷⍲䥖ㆢ侭ᷳ嗼㔔⽫曰䘬Ṍデ炻㌺昌ᾖ忻晄暋炻ἧ⽫曰忼农㝸䧖䦳⹎䘬㼬㕤嬲≽䔞ᷕ炻⛐ᶾ὿⇑䙲徥㯪冯㶙Ⰼ⬿㔁橼槿䘬⃱嬄ᷳ攻㒢唑ˤ⇅㛇ἃ㔁㶐炻枮⇑忚ℍ㶙⹎⬿㔁橼槿炻⎗婒㗗㬊奨㱽攨䘬ᶨ䧖∝㕘㔜⎰㧉⺷ˤ⮵㕤䘬ㆢ〼㳣≽冯↢⭞ㆸ⒉䘬⼳⇞䓇㳣䵲⭮倗䳸炻⮎㕥䚖䘬⛐塒昌ㆺ埴嘏仢炻 Ṳ㖍䥖ㆢ㳣≽䈡慵㴰䀥䣰䤷侴⣙句〼忶䱦䤆䘬ῷ暊䘤⯽炻枿℟䞗㜱┇徒䘬㴰慳ㅲ〼⽫䵺炻ẍ⃵晄䣁⭂ㄏᾖ佺䘬忚⯽ˤ⣏Ḁἃ㔁忳≽冰崟炻Έ⮶ℍᶾ ≇㓰ˤ 㾇Ṣ䘬厑啑忻徼炻↢⭞␴⛐⭞䘬ᾖ⬠䓴䶂䚠庫㧉䱲炻昌忶⍣䁢₏⛀㇨慵䘬 ġġġġġġℵ侭炻⣑⎘ㆢ㱽㚱℞⇞⭂䔞㗪䘬ἃ㔁㔯⊾傰䴉炻᷎㚱憅⮵䘬䈡⭂ἃ㔁 ㆺ⭂ㄏ␴䱦忚䫱㟠⽫⮎嶸ᷳ⢾炻ⶫ㕥ˣ⽵彙ˣ⋩┬ㆺ埴ˣἃ⟼ᾉẘ䫱⍇㛔佌橼炻⚈ㅱ䎦ṲṢ栆䓇㳣⼊ン冯㔯⊾䑘⠫⮵㭼⎌ẋᷕ⚳䘬ⶐ⣏嬲怟炻ἃ㔁 ⁦⎹⛐⭞ᾉ⼺䘬⬿㔁㳣≽ḇ㥳ㆸ➢㛔䘬厑啑埴攨ˤĳ ⣏Ḁㆢ〼埴㱽䘬䱦䤆䘬㔯⊾冯⮎嶸㧉⺷Ṏ㚱晐枮䔞ẋṢ栆暨㯪侴忚埴婧怑䘬⽭天炻㲍⎌ᶵ⊾⎒ 冯䚖䘬䚠庫⇅㛇ἃ㔁⶚㚱㇨廱⊾炻晾ṵᾅ㚱ㄹ啱ㆢ〼忶⍣伒㤕ẍ㌺昌ᾖ⬠ 㚫⥐䣁ἃ㔁㱽攨⛐䔞ẋ䣦㚫䘤㎖℞㶐⊾Ṣ⽫䘬≇傥ˤ⣑⎘ㆢ㱽㛔幓℟⁁檀晄䣁䘬㶐㱣⽫曰≇䓐炻⛐㝸ṃ䴻℠ᷕ⶚㶒䁢㴰䀥妋⌬䘬㽫⍂䎦ᶾ≇⽟嵋 ⹎䘬⮎嶸₡ῤ炻劍傥⮵℞忚埴䎦ẋ廱⊾炻怑ㅱ䔞ẋἃ㔁䣦佌䘬䓇㳣㕡⺷冯 ⎹ˤ䔞䃞炻ḇᶵ䃉㬋朊㍸⋯䘬⣹㨇炻⮯ㆢ〼⮎嶸冯凔劍䨢佑忋䳸炻▿娎忂 ᾖ⬠㡅ẞ炻⮯⎗⇑䙲䭬⚵㚜⺋䘬ἃ㔁埴侭ˤ㫚㍊妶⣑⎘ㆢ㱽䘬䎦ẋ廱⊾婚忶䃉➟䘬㘢ㄏ橼嫱ẍ⽆㟡㛔ᶲ妋昌㤕晄专䷃ˤㆢ〼㱽攨⚈㬌⛐⣏Ḁ䴻婾ᷕ 柴炻㶙ℍḮ妋⣑⎘ㆢ㱽䘬䎮婾ℏ㵝冯⮎嶸㕡㱽㗗䁢㓗㐸⼴⸷䞼䨞䘬⤈➢ⶍ ⯽攳寸⭴⣂㧋䘬ℏ㵝炻㺧嵛ἃ㔁ᾉ⼺䘬⎬栆⬿㔁暨㯪ˤ 䦳ˤ㛔㔯倂䃎㕤⣑⎘㘢柿 ĩ538ĮĪ ㇨⇞ㆢ㱽⮵⣏Ḁㆢ〼佑䎮冯ᾖ⬠㕡㱽 ġġġġġġ㜙㗱⋿⊿㛅㗪㛇䓙㕤姙⣂ㆢ〼䴻℠䘬䚠两嬗↢炻⣏Ḁἃ㔁䘬䥖ㆢ㳣≽ ⤪ỽ忚埴㉻⯽冯㶙⊾炻妶婾℞䳬㥳㧉⺷冯∝㕘シ佑炻⽆侴䷥䳸℞ㆢ〼埴㱽 ⛐㻊⛘ἃ㔁⚰ᷕ䚃埴攳Ἦ炻㖍㛔⬠侭⠑ℍ列忻㓞普ᷕ⚳ἃ㔁₏⁛ᷕ⮎埴䥖䈡刚ˤ䞼䨞ㆸ㝄⮯㚱⇑㕤⣑⎘ἃ㔁⍲ᷕ⚳ἃ㔁ㆢ㱽䘬Ḯ妋炻ẍ⍲⼴临⣑⎘ ㆢ䘬Ḽ⋩检ἳ炻䘤䎦军⮹Ḵ⋩⸦ἳ䘬姀徘㗗䁢㺧嵛㴰昌䀥か␴㱣䕭⺞⢥䫱 ㆢ㱽ᷳ䎦ẋ廱⊾䘬㍊妶ˤ 䎦ᶾ天㯪侴ᾖ炻㭼ἳ䓂檀ˤ⤪㬌䘬㴰䀥䣰䤷⁦⎹⛐⼴ᶾ㚜䌚⼿⡆⻟炻ẍ农 ᅖӵᙅ᝜НϾनෂޠ᝜ښ役䎦ẋ㚱₏Ṣデㄐ⮢⺇␴䥒➪悥嬲ㆸ䴻ㆢ➪ˣ㯜映ℏ⡯炻₏Ṣ╖㬊㕤䴻ㆢ ະȃහ㐪 ⷓˤ⠑ℍ㮷᷎ẍ㬌䧖ᶾ὿≇⇑䘬䥖ㆢ⼊⺷䁢⮵㭼侴㊯↢⣑⎘㘢柿㇨⇞ㆢ 㱽䘬䈡刚㗗⮯ㆢ〼冯㬊奨 ⭮↯䳸⎰炻圵ℍ⛸䥒⮎䚠㬋奨䘬忳⽫㕡㱽炻⍲ ⇅㛇ἃ㔁䘬⼳⇞䓇㳣炻婒伒〼忶㗗↢⭞₏Ṣ忽䉗ㆺ⼳䘬墄㓹㕡㱽炻䉗 ㆺ侭ㅱ㕤㭷⋲㚰普㚫䘬ⶫ啑㖍 ĩSRৢDGKDĪ ℔攳昛婒⶙忶炻婳㯪₏⛀⣏䛦䘬

2 ἳ⤪炻˪⮷⑩凔劍㲊伭囄䴻炽况⇑⑩˫妨⍲⚈ἃ旨㑩㚱凔劍㲊伭囄啑⧮劍㘢≇⽟炻 ⭡⽵⮔⿽炻ẍ⚆⽑冒幓冯₏⛀䘬㶭㶐ˤˬㆢ〼˭䘬⮵ㅱ⍇婆忂ⷠ娵䁢㗗ȿġ ġġġġ㇨ẍ℞况⇑ῤ⼿ὃ梲炻㬌溆⍿⇘ἃ⟼ᾉẘ䘬⼙枧炻Ữ㚜⻟婧ᾖ⬠凔劍㲊伭囄䘬≇⽟炻 ġġġġ䓂军╖⎒㚠⮓ˣὃ梲凔劍䴻⌟䘬≇⽟悥朆况⇑ὃ梲㇨傥㭼㒔ˤ⍫夳˪⣏㬋啷˫Ⅎ 8炻 ġġġġ枩 545 ᶳĮ546 ᶲˤ˪㱽厗䴻炽㕡ὧ⑩˫枴㔯悐ấ⇯㚜忚ᶨⰌ炻⎗夳⇘ˬℕ㲊伭囄˭ Ĵġġġ⍫夳⠑ℍ列忻烉˨㱽厗ㆢ㱽̩㬊奨˩炻斄⎋䛇⣏䶐烉˪㬊奨̯䞼䨞˫炷㜙Ṕ烉ⱑ㲊 ġġġġ䘬㟠⽫厑啑埴㱽ᷳ⢾炻崟⟼ὃ⣱ἃ况⇑ˣ墥ἄἃ⁷䔓⁷ˣ楁剙㫴㦪ὃ梲ˣ㫴孂䥖㊄ˣ ġġġġ㚠⸿炻 ⸜炸炻枩 Į335ˤ ġġġġ嬨婎䴻℠ɃɃ䫱䫱炻悥䲵ℍㆸἃ㕡㱽䘬䭬⚵ˤ⍫夳˪⣏㬋啷˫Ⅎ 9炻枩 8 ᶳˤˢ ˢ 228《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 229

NৢDPDȿ炻枛嬗ἄˬㆢ㐑˭炻㚦怈崜⌘⹎㯪㱽䘬Ⓒ₏佑㶐 ĩ635ſĪ⮵㬌佑烉ˬ⽫ᷕㄪ〼ㅲ䳸丆⽫炻⇯ㆸġ〼味炻味央䥒⭂炻ᶵ⼿攳䘤ˤ劍Ṣㆢ〼㓡婒㱽㖑㚱㇨㈡⇌炻ᷣ⻝ˬㆢ㐑˭䁢ˬ⽵˭佑侴䃉ˬ〼˭佑炻ㅱ⋨↮ˬㆢ㐑˭ ⼨ġ炻冒屔℞⽫炻侴䓇ㄪ〼ˤ劍Ṣ䥒⭂炻䞍忶侴⶚炻ᶵㅱ゛叿炻朆Ữ〼㓭侴冯ˬ〼伒˭炷婒伒炸炻岒䔹ˬㆢ〼˭ᶨ娆㻊嬗䘬ᶵġ䔞ˤ⤪℞㇨嬗˪㟡㛔婒⼿⃵僓炻䔞ᾖ䥒⭂㶭㶐ᷳ㱽ˤ恋⼿⮯〼䶰⽫⥐㕤⣏ḳ炰㓭ḹ烉〼⶚卓⽑ㄪ炻 ᶨ↯㚱悐㭿⣰俞˫⌟ 15 ⮷⫿㲐婒烉ˬ妨ㆢ㐑侭炻㬌㕡㬋嬗ġ䔞Ḇ⭡⿽ˣ⭡⽵炻 ᶵㅱⷠ⾝叿ˤ˭⮎埴ㆢ〼᷎朆ᶨ䚜⛐⽫ᷕ⇳屔⶚伒炻⤪㬌⮯㊩临䓇崟ㄪ〼炻椾嫅佑ḇˤ劍妠婌⇵Ṣ炻㫚Ḇ㬉╄侭炻䘮ḹㆢ㐑ˤ䃉⓷⣏⮷炻①⎴㬌婒ˤ ⍵侴⥐䣁䥒ᾖ烊ㅱ⛐婈⽫〼忶ᷳ⼴炻⌛⮯伒らデ㓦ᶳ炻ẍ⇑䥒⭂㍐忚ˤẍ 劍〼伒侭炻㛔ḹ旧以⸽㍸况恋 ĩƗSDWWLGHĞDQƗĪ炻旧以⸽㗗伒炻㍸况恋㗗婒炻 ᶲ㈧两⇅㛇ἃ㔁ẍἮ䘬ㆢ〼㕡⺷⎒⮯〼忶ἄ䁢䥒⭂䘬⇵㕡ὧ炻朆⶚㔜⎰⇘ ㅱḹ婒伒ˤḹㆢ〼侭炻ㆢ㗗大枛炻〼㗗㜙婆炻ᶵ䔞婳⿽炻⽑朆婒伒炻婈䃉 ᶱ㗏埴㱽䔞ᷕˤ 䓙农ˤ˭ĵ Ṿ㊯↢ˬㆢ㐑˭䚠䔞㕤⎹ṾṢ忻㫱䘬䓐婆炻ˬ婒伒˭ㇵⷞ㚱䘤 ġġġġġġㆢ〼埴㱽⛐⇅㛇⣏Ḁ㗪㛇㚱Ḯ廱嬲⿏䘤⯽炻ㆸ䁢⛐⋩㕡ἃ⇵䥖㊄ㆢ〼曚〼忶䘬シ佑ˤ䔞ẋ⬠侭㚱㓗㊩㬌婒侭炻᷎侫⮇㻊嬗䴻℠冯⼳℠ᷕ䘬ˬㆢ 䘬㕘⼊⺷炻䣰㛃㹭昌㶙慵㤕晄ẍ徥㯪㖑㖍ㆸἃ䘬䎮゛ˤ⸛ⶅ⼘ᷣ⻝⍿⭞厑〼˭䓐娆炻䘤䎦℞⍇婆⣂冯ˬ婒伒˭ˣˬ䘤曚˭ĩƗSDWWLSUDWLGHĞDQƗGHĞDQƗ 啑埴⼙枧炻⛐⇅㛇⣏Ḁἃ㔁炻慵夾ἄ䁢ᾖ埴㱽䘬ˬㆢ〼˭ˤ⮯ˬㆢ〼˭夾䫱Ī㚱斄ˤĶˬㆢ㐑˭⫿朊ㆾ䃉ˬ〼˭佑炻䃞侴炻㔜ᾳ婒伒ẍ㯪⭡⿽䘬忶䁢ᶨ䧖埴㱽炻⛐悐㳦ἃ㔁⎗傥⯂㛒⼊ㆸ炻Ṿ娵䁢㗗⣏Ḁ䘬䌐冒㱽攨ˤㆢ〼䦳℞⮎⶚⺞Ỡ↢〼忶シ㵝炻⮯娆婆ᾳ⇍䌐䩳㕤℞℟橼傰䴉Ἦ妋嬨⇯シ佑㖻 ᷎冯晐╄ˣ⊠婳䳸⎰䁢ᶨ䳬ˬᶱ⑩˭ĩŵųŪŴŬŢůťũŢŬŢĪ ⮎嶸炻䓙ㆢ〼忶⍣伒㤕㳩㕤墲䊡ˤķ ẍẌ⽫曰㻼㶐炻℞㫉⊠婳媠ἃ婒㱽炻晐╄㕤ṾṢ┬ḳ炻᷎⮯忁ṃᾖ埴㇨䌚 ġġġġġġ忶忂〼伒ẍ㴰慳ㅲ〼炻㚨⇅䚖䘬⛐㕤㹴昌忁䧖⸚㒦䥒ᾖ䘬⽫䎮⚈⫸ˤ ≇⽟徜⎹ᶨ↯䛦䓇ˤĺ 朄察㬋晬夾˪ᶱ⑩䴻˫䁢⣏Ḁˬ⃰埴䴻℠˭炻㛔䴻 ˪⇍嬗暄旧⏓䴻˫151 䴻婒䓇崟Ḽ味炷屒㫚ˣ䜳。ˣ䜉䛈ˣ㌱〼ˣ䔹炸ᷳ ⶚ᶵ⬀炻䎦⬀嫃徘ᶱ⑩埴䘬䴻℠㚱㍐⭂大㗱䪢㱽嬟㇨嬗䘬˪况⇑⺿〼忶⽫㚱䣁䥒⭂炻℞ᷕˬ㌱〼˭ᶨ枭炻ἧṢˬ㕤媠㱽䚠ᶵ傥↮㖶˭炻㗗ˬ㔋Ḫ 䴻˫炻⍲䔘嬗㛔˪厑啑啷䴻˫炷㠩 Ʉ ₏ụ⧮伭嬗炸ˣ˪⣏Ḁᶱ倂ㆢ〼䴻˫ ⚈˭ˤĸˬ㌱〼˭ĩ㡝婆 DXGGKDW\DNDXN৚W\D ⊭⏓ˬ㌱˭炷帩≽炸冯ˬ〼˭炷徥炷昳 Ʉ 敵恋ⳃ⣂ℙ䪰⣂嬗炸ˤ˪况⇑⺿〼忶䴻˫㗗庫㖑㛇⼊⺷炻䁢徥㯪〼炸ℑ䧖㒦≽⽫䵺ˤ˪⣏㘢⹎婾˫⌟ 妋慳ˬ䥒㲊伭囄˭悐ấ炻冱↢ᾖ ἃ忻侴㕤㘅⣄ℕ㗪䥖㊄⋩㕡媠ἃ㕥埴〼忶炻䓙㕤䴻ᷕ⯂㛒夳⇘⤪⼴⸦㛔䘬䥒䘬⇵㕡ὧ㗗ˬ⌣Ḽḳ炷Ḽ⠝炸ˣ昌Ḽ㱽炷Ḽ味炸ˣ埴Ḽ埴˭炻婒㖶〼伒 ˬ䎮ㆢ˭奨⾝炻㍐⭂ㆸ䩳㕤˪⮷⑩凔劍䴻˫ẍ⇵ˤ㬌䴻ẍ徥㯪ἃ忻侭ㅱ⤪ 䘬シ佑冯ン⹎㗗烉ˬᶵㅱἄ侴ἄ炻ㅱἄ侴ᶵἄ炻〼゙䀓㇨䅺炻⼴ᶾ⡖ら忻ˤ ỽㆢ〼⇵ᶾら㤕ἄ䁢㍸⓷侴ⷞ↢炻嫃徘厑啑埴侭㫚ᶵ⡖ら忻ˣ㫚⼿旧伭㻊劍Ṣ伒傥〼炻ġ⶚〼⇯㓦㌐炻⤪㗗⽫⬱㦪炻ᶵㅱⷠ⾝ġ叿ˤ˭Ĺ 〼忶傥ἧ⽫曰忻ˣ彇㓗ἃ忻ˣ㫚䞍㛒Ἦḳ侭炻悥ㅱㆢ〼侴ᶵ央啷ˤ℞㫉炻⮵ᶨ↯䛦䓇冯 ⚆⽑⮏朄⬱㦪炻ᶵℵġ䁢伒らね䳸㇨䈥䳮ˤ㘢柿˪㐑姞㬊奨˫⌟ 8ġ⍰⺽Ỡ℞ 俾侭㇨ ┬埴悥埴晐╄炻ẍ⍲⊠婳媠ἃᷭỷᶾ攻婒㱽ˤ˪况⇑⺿〼忶䴻˫ ℟䈡㬲⛘ỵ炻㗗℞⼴〼忶㱽䘬⍇溆炻埵䓇攟㛇ˣ寸⭴䘬ㆢ〼䘤⯽⎚ˤĲı ⌘ ĵġġġ夳˪⣏㬋啷˫Ⅎ 23炻枩 ᶲˤˢ 枮㱽ⷓ⻟婧˪ᶱ⑩䴻˫ẍㆢ〼⮎嶸䁢ᷕ⽫炻䓙⾝ἃ䥖ἃ侴ㆢ昌㤕晄炻ẋ堐 Ķġġġ⍫夳⸛ⶅ⼘烉˨ㆢ〼̩ NৢDPDȹȹ⣏Ḁ䴻℠̩ㆺ⼳̯⮵㭼˩炻˪㶐⛇⿅゛̩⣏Ḁㆺ˫ ġġ炷㜙Ṕ烉㗍䥳䣦炻1990 ⸜炸炻枩 431Į453ˤˢ ķġġġᷕ㛹⃫⌛娵䁢ˬㆢ㐑˭ĩNৢDPDĪ 喲⏓〼佑ˤ⍫夳㮷叿烉˪⣏Ḁἃ㔁̯⿅゛˫炷㜙Ṕ烉 ĺġġġ⍫夳⸛ⶅ⼘烉˪⇅㛇⣏Ḁἃ㔁̯䞼䨞 ŊŊ˫炷㜙Ṕ烉㗍䥳䣦炻1990 ⸜炸炻枩 114Į ġġġġ㗍䥳䣦炻1995 ⸜炸炻枩 Į396ˤˢġ 116ˤ ĸˢġ⍫夳˪⣏㬋啷˫Ⅎ 2炻枩 430 ᶳĮ431 ᶲˤ Ĳıġġ⍫夳朄察㬋晬烉˪⇅㛇⣏Ḁἃ㔁̯ㆸ䩳忶䦳˫炷Ṕ悥烉䘦剙剹炻 ⸜炸炻枩 118 Ĺġġġ⍫夳˪⣏㬋啷˫Ⅎ 25炻枩 184 ᶳˤ ġġġġĮ149ˤˢ ˢ 230《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 231

⍇⥳慵ᾉ䘬㱽攨ˤㆢ〼㛔天⛐ἃ⇵⍲炷俾炸₏⇵冱埴炻Ữἃ⶚忚ℍ㴭㥫炻 Ḯ橼䲣⊾冯䥒奨⊾䘬廱⎹烎忁ḇ㗗㍊䳊⣑⎘ㆢ㱽㶝㸸䘬慵天ⶍἄ炻ᶵ⎗ ≈ᶲ㝸ṃᶵ㺧₏⇞侭ᶵ傥㺧嵛㕤ˬ⚃悐䛦˭ᷕ冱埴炻⛐㤕≃㤝慵炻⎗ㆢ〼 ⚈㘢柿ᷳ⇵㚦㚱Ṣὅ䓐忁ṃ䴻℠ᾖㆢ炻⌛夾ṾᾹ㗗⣑⎘ㆢ㱽䘬⃰槭侭炻怬侴暨ㆢ〼䘬天㯪ᶳ炻ὅ⋩㕡媠ἃ䎦⛐䘬ᾉẘ炻ἧㆢ〼⯽攳㕘䘬㕡⺷ˤĲĲ 䚠天姕㱽侫⮇ṾᾹ䘬⮎嶸ℏ⭡炻䚳㗗⏎℟⁁㊯⺽⣑⎘ㆢ㱽䘤⯽㕡⎹䘬䈡㬲⿏庫ᷳ⇵䘬₏⛀ᷕㆾἃ⟼⇵ㆢ〼炻㬌㛇⶚䘤⯽䁢⋩㕡ἃ⇵ㆢ〼烊⼳⇞䘬ㆢ〼㟤ˤᶵ忶炻忁㗗枭则暋䘬ả⊁炻⚈ἃ㔁⎚䯵䘬䚠斄姀庱⣂䁢䇯妨晣婆炻䫮 ⎒傥⍣昌ˬㆺ伒˭侴ᶵ⍲ˬ⿏伒˭炻Ĳĳ ⣏Ḁㆢ〼⇯ᷣ⻝⎗昌㹭ᶨ↯㤕晄炻侭⎒傥≱≃䁢ᷳ炻㊤㷲↢ᶨᾳ晾㧉䱲Ữ庫⎗彐嬀䘬朊尴ˤ ẍ⮳㯪厑啑忻㤕䘬忚⯽ˤ⮵㕤ẍㆸἃ䁢䎮゛䘬厑啑埴侭炻劍デ奢ἃ忻檀怈 ġġġġġġ斄㕤ἃ㔁ㆢ㱽⛐櫷㗱⋿⊿㛅䘬⮎㕥ね⼊炻椾⃰㩊夾㠩ẋㄏ䘶 ĩĮ554Ī 暋ẩ炻⍰奢⶙幓㤕晄㶙慵炻慵ᾉẘ䘬ㆢ〼㱽攨ᶵ⣙䁢⮎嶸ᶲ䘬㚱≃㓗㐸炻㇨㑘˪檀₏⁛˫䘬㚱斄姀徘ˤ㻊⛘↢⭞₏Ṣᾖㆢ⣂䁢昌⍣ᾖ忻晄䣁炻⤪ Ữḇ⭡㖻㶒䁢ᶨ䧖徥徸䎦ᶾ⬱㦪䘬忂὿埴㱽炻⼴ᶾ⌛⛐㍐忚ᾖ埴冯ᶾ὿≇ ⌟ 2˨㙯䃉ㆢ⁛˩庱㱁攨忻忚⎹㙯䃉ㆢ㯪⍿厑啑ㆺ炻⼴侭天㯪Ṿ〼忶ᶫ㖍 ⇑忁ℑ䧖➢㛔嵋⎹ᶲ⯽攳炻ℵ圵㓅℞Ṿ䘬⮎嶸㕡㱽炻⼊ㆸ姙⣂“慵ㆢ〼⮎ ᶫ⣄炻䫔ℓ㖍⇵⼨㯪⍿㗪㙯䃉ㆢ⌣⣏⾺炻忻忚゛㗗冒⶙㤕晄㛒㴰炻ᶨ怲䥒嶸䘬䴻℠ˤ ᾖᶨ朊ㆢ〼炻≒≃ᶱ⸜炻䳪⛐⭂ᷕデ⼿慳徎ἃ䁢Ṿġ㌰ㆺˤĲĴġ⍰⤪⌟ 12˨慳 ġġġġġġ櫷㗱⋿⊿㛅㗪㛇⣂悐ㆢ〼䴻℠䚠两㻊嬗↢Ἦ炻昌Ḯ⇵徘˪ᶱ⑩䴻˫䲣㱽忚⁛˩庱℞⻇⫸ġ₏思ˬ┬˪⋩婎⼳˫炻哔梇䭨埴炻婎˪㱽厗˫ˣ˪⊅櫀˫ˣ 䘬⸦悐䴻℠炻怬⊭㊔˪㔯㬲〼忶䴻˫炷大㗱 Ʉ 䪢㱽嬟嬗炸ˣ˪嘃䨢啷厑 ˪慹ġ∃㲊劍˫ˤ⍰䮌⍚攨Ṣġⷠㆢ〼䁢㤕ˤ˭Ĳĵġ⎴⌟˨慳ㄏ忚⁛˩婒ġṾˬ哔啑䴻˫炷⦂䦎 Ʉ ἃ旨俞况嬗炸ˣ˪婳奨ᶾ枛厑啑㴰ặ㭺⭛旨伭⯤␺䴻˫ 梇䳈堋炻娻婎˪㱽厗˫炻䓐⽫⊆劎炻➟⌟庺䕭炻徢䘤栀炻栀忈˪㱽厗˫䘦炷㜙㗱 Ʉ 䪢暋㍸嬗炸ˣ˪奨㘖岊厑啑埴㱽䴻˫炷∱⬳ Ʉ 㙯㐑⭮⣂嬗炸ˣ 悐ẍ〼⃰晄ˤ˭ĲĶġ⌟ 13 庱ⷃ㱽㧳ˬ⮹㦪廱嬨侴᷷倚炻㭷ẍᶵ㙊䁢ㄐ炻㕤 ˪⣏㕡䫱旨伭⯤䴻˫炷⊿㵤 Ʉ 㱽䛦嬗炸ˣ˪慹⃱㖶䴻˫炷昛 Ʉ 䛇媎嬗炸ˣ 㗗䳽䰺ㆢ〼ᶫ㖍ᶫ⢽炻䧥椾奨枛炻ẍ䣰䎦⟙ˤ˭Ĳķ ᶲ徘⚃ἳ䘬ㆢ〼䚖䘬炻 ˪ἃ⎵䴻˫炷⃫櫷 Ʉ 厑㍸㳩㓗嬗炸ˣ˪⣏忂㕡⺋䴻˫炷⣙嬗炸䫱炻忁ṃ 䫔ᶨἳ䁢㯪ㆺ炻䫔Ḵἳㅱ䁢ᾖ埴炻䫔ᶱˣ⚃ἳ䁢ġ㯪枮⇑婎䴻烊ㆢ〼䘬㕡㱽炻䴻℠䁢㻊⛘ἃ㔁⼺ᾖ佺ㆢ〼㱽攨㍸ὃ佑䎮␴㕡㱽ᶲ䘬ὅ㒂炻Ὣㆸ⋿⊿㛅㗪䫔ᶨἳ冯⛸䥒᷎埴炻䫔Ḵἳㅱ惵⎰婎䴻炻䫔ᶱἳ䁢忈䴻炻䫔⚃ἳ惵⎰⎹奨䥖ㆢ㔯⊾䘬冰䚃ˤ㘢柿⇞ἄ㕡䫱ˣ㱽厗ˣ婳奨枛ˣ慹⃱㖶⚃䧖ㆢ㱽炻᷎⛐ 枛厑啑䣰㯪ˤ⍰⤪ˬⓙ⮶䭯˭㛓ˬ婾˭ᷕ婒⇘⛐滳普ᷳ㗪炻ⓙ⮶ⷓㅱ⮵↢ 㬊奨叿徘ᷕ⣂嗽⮵ㆢ〼シ佑㍸↢䱦㶙婾徘炻㉻⯽冯㶙⊾ㆢ〼㱽攨䘬≇䷦⎗ ⭞Ḽ䛦ˬ↯婆䃉ⷠ炻劎昛ㆢ〼ˤ˭Ĳĸ ⎎㚱ℑἳ㗗䁢Ḯ⻴墄㭢㤕炻⌟ 12˨慳婒䃉Ṣ↢㕤℞⎛ˤ㘢柿㇨⇞ㆢ㱽⎬㚱℞䴻℠ὅ㒂炻劍⮯ㆢ㛔冯䴻℠ℏ⭡忚㱽⬿⁛˩庱℞⮹⤥䓘䌝炻⼴〼ぇ↢⭞埴柕旨Ḇ梇炻䥖婎˪㱽厗˫ˣ˪䵕㐑˫ 埴⮵㭼炻⼿ẍ䞍〱⒒ṃ₨⺷冯ᾖ埴㕡㱽䁢⍫侫䴻℠㇨徘炻⒒ṃ悐ấ䁢⎎㚱 Ḵ䴻ẍㆢ〼⃰伒烊ĲĹ ⌟16˨慳ㄏ忼⁛˩Ṏ庱℞⮹⤥忲䌝炻ᶱ⋩ᶨ㬚㙓㬣怬喯炻㇨㛔炻㬌溆⭡⼴ℵ婾ˤ忁ṃ䴻℠悥⭴⏓ㆢ〼奨⾝冯埴㱽㊯⮶炻㗗ỽṢ⃰䘤夳⛘ġⵥ㘗尉炻㕤㗗↢⭞⇘⏛悉旧做䌳⟼䥖㊄ẍㆢ〼伒忶炻ᶨ䓇䱦⊌䤷㤕炻䎦⬫Ᾱ䘬⮎嶸₡ῤ烎ㆾ姙㘢柿ᷳ⇵⶚㚱Ṣὅ䓐忁ṃ䴻℠⮎埴ㆢ〼炻Ữ㗗⏎ ẍ䥖ㆢ䁢⃰ˤĲĺ ㆢ〼䁢Ḯ㱣䕭䥛䀥ġ侭㚱ᶱἳ炻⌟ 1˨⹟₏㚫⁛˩庱⏛ᷣġ⬓

ĲĴġġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 336 ᶳˤˢ ĲĲġġ⍫夳⌘枮烉˪⇅㛇⣏Ḁἃ㔁ᷳ崟㸸冯攳⯽˫炷⎘⊿烉㬋倆↢䇰䣦炻1981 ⸜炸炻枩 Ĳĵġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 404 ᷕˤˢ ġġġġĮˤˢ ĲĶġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 ᶳˤˢ Ĳĳġġㆺ⼳傰䴉ᶳ䘬ㆢ〼䃉㱽ㆢ昌ˬ⿏伒˭炷㛔岒ᶲ䘬伒ら炸炻⿏伒ṵ枰㊱㤕⃇⟙烊㇨ Ĳķġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 413 ᷕˤ ġġġġ傥㴰昌侭㗗ˬㆺ伒˭炷忽䉗ㆺ⼳ᷳ忶炸炻㌫昌ㆺ埴ᶲ䘬㰉溆炻ẍ㯪㓡⼨ᾖἮ炻⡆忚 Ĳĸġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 ᶳˤˢ ġġġġ┬㱽ˤ⍫夳慳俾♜烉˪ㆺ⼳⬠䵙天˫炷㱽溻ℐ普䫔 3 Ⅎ炻⎘⊿烉㱽溻㔯⊾ḳ㤕㚱旸 ĲĹˢ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 ᶲˤ ġġġġ℔⎠炻1999 ⸜炸炻枩 ˤ Ĳĺˢ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 409 ᷕˤ 232《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 233

䘻㚦ẍ⯧㼮㿴ἃ⁷侴䓇⿒䕭炻⼴⛐㭧ᶲ姕伖ἃ⁷ġ炻䅺楁ㆢ〼炻冒昛伒䉨炻㯪㬊らᾖ┬炻᷎⊭⏓⮯≇⽟徜⎹㬟ẋ奒Ⱄ冯ᶨ↯䛦䓇䘬奨⾝ˤ 䖃ġ劎䦵㬊烊㚨⼴⎹⹟₏㚫㯪⍿Ḽㆺ炻䕭か⋩㖍⥳ġ⼿䕲䗺ˤĳı ⌟11˨䪢㙯䋞⁛˩ ġġġġġġġⒸẋ忻⭋ ĩ596ĮĪ ㇨廗˪⺋⻀㖶普˫⌟ 28ˬ〼伒䭯˭㓞㚱㠩䯉㔯ⷅ˨嫅姀庱㗱⣒⃫ᷕ㚱⤾㗇炻䘯ⷅᶳẌ⎬⛘㚱⽟㱁攨埴滳ㆺㆢ〼㓀䀥ˤĳĲ ⌟13˨慳㓽䁢⺢㴭㥫ㆢ┇˩ˣ˨ℕ㟡ㆢ〼㔯˩ˣ˨〼檀ㄊ㔯˩ˣ㰰䲬˨ㆢ〼㔯˩ˣ 㙯⬿⁛˩姀庱Ṿ㚦䁢⬳⬅㬎ⷅⓙ⮶埴厑啑Ḽ㱽炻䥖䪇炻䘯ⷅ䪹⓷婒烉ˬ㚽㰇䷥˨佌冋婳昳昛㬎ⷅㆢ㔯˩ˣ㠩檀䣾˨㐑姞㲊劍ㆢ㔯˩ˣ㠩㬎ⷅ˨慹∃ 㚱ỽ伒炻侴䁢ㆢ〼烎˭ĳĳġ⼴朊忁ℑἳġ㗗普䛦䁢⚳ᷣᾖㆢ䘬㱽㚫⼊⺷ˤ 㲊劍ㆢ㔯˩ˣ昛⭋ⷅ˨⊅⣑䌳凔劍ㆢ㔯˩ˣ昛㔯ⷅ˨⥁㱽咖厗䴻ㆢ㔯˩ˣ ġġġġġġġġ㠩ẋ₏䣸 ĩ445Į518Ī ㇨廗˪⻀㖶普˫庱抬军⋿⊿㛅滲㠩䁢㬊姙⣂ġ慵天 ˨慹⃱㖶ㆢ㔯˩ˣ˨⣏忂㕡⺋ㆢ㔯˩ˣ˨嘃䨢啷厑啑ㆢ㔯˩ˣ˨㕡䫱旨伭 ἃ㔁婾徘炻暞㗇夳⇘㚱斄ㆢ〼ġ䘬㊯⮶ˤ⌟ 3 㓞抬˨⬿⯭⢓䁛䫼ỽ㈧⣑㚠暋 ⯤滳ㆢ㔯˩ˣ˨喍ⷓ滳ㆢ㔯˩ˣ˨⦹伭滳ㆢ㔯˩ˣ˨䃉䣁㚫㌐幓ㆢ㔯˩䫱䘥湹婾˩婒烉ˬℏ㆟嗼ẘ炻㓭䥖㊄〼伒ˤ˭ĳĴ ⻟婧䥖㊄〼伒㗗↢㕤⮵媠ἃ ⣂䭯䥖ㆢ㔯ˤ℞ᷕ柴⎵⏓㚱䴻℠⎵䧙䘬ㆢ㔯炻㗗普䛦婎䴻䘬㱽㚫┇⺢㔯炻䘬婈㐗ẘ㛃ᷳġねˤ⌟ 12˨㟻䌬ġ冯䌳Ẍ㚠婾忻Ṣㅱ㔔䌳ḳ˩婒烉ˬ㱁攨ᷳ㔔炻昌Ḯ堐忼啱㬌㴰䀥䣰䤷䘬シġ㖐炻庫⣂䭯ⷭ㗗⛐昛徘䴻℠天佑ġ⍲䣰栀媠ἃ俾寰ġ䘮䔍⼊⬀⽫烎ㆢ〼䥖㊄炻Ṏ䮌㕤ḳˤ˭ĳĵġ 婒㖶↢⭞₏Ṣᶵ╖⬀㚱ℏ⽫䘬侭嬟ỹᶨ↯䛦䓇ᾖ⬠ἃ㱽ˣ䘮ġℍἃ忻䘬䎮゛ˤĳĹ 䃞侴炻啱䓙普橼婎䴻䥖ㆢ 嗼㔔炻怬慵夾䥖㊄ㆢ〼䫱ḳ埴ˤ⌟ 㓞抬よ忂˨楩栏忻⢓⣟⢷婾˩妨⍲ἃ ẍ㴰ġ䀥䣰䤷ㅱ㗗┇⺢㱽㚫䘬ᷣ天䚖䘬炻䱦忚ᾖ⬠冯ġ㶙ℍἃ忻䫱⣏㉝㗗ᾖ录㔁₏Ṣˬ䄁楁⢽冢炻枣㱽ġ㘐⭖炻䥖㊄ㆢ〼炻䣰婳䃉ġ廇炻ᶲ忖㬟≓奒Ⱄ炻ᶳ ⿏䘬⟜朊娙ˤ冱ἳ妨ᷳ炻ġ˨慹⃱㖶ㆢ㔯˩婒烉ˬṲ嫡㕤㝸嗽⺢劍⸚₏ġ⤪⸚ 军ᶨ↯呤䓇炻劍㕗⬅ヰᷳ⻀⣏炻朆ヂ䝥ᷳ㷔ḇˤ˭ĳĶ 㘐㖷䥖㊄ㆢ〼炻ᶵỮ 㖍慹⃱㖶ㆢ炻夳⇵⣏䛦军⽫㔔䥖慳徎⤪Ἦˣ⚃ἃᶾ⮲ˣ慹⃱㖶䴻ˣᾉ䚠厑㗗冒幓䘬ᾖ㊩炻怬㵝喲⺋⣏⬅ヰᷳ⽫炻⮯≇⽟徜⎹䳗≓奒Ⱄ⍲ᶨ↯䛦䓇ˤ 啑炻栀媠厑啑ᷭỷᶾ攻ġġ炻媠⣑┬ġ䤆ᶵ暊⛇⠫炻㕡ὧ⇑䙲炻⡆⺋䤷䓘炻㗈ヰ ⌟ 1˪䈇⫸䎮べ婾˫婒烉ˬ㊩Ḽㆺ侭炻ᶨ㚰ℕ滳炻滳ᷳ㖍⮰⽫ᶨシ炻〼忶ず暚ġ炻攳㘢ㄏ㖍炻ἄ䛤䚖忻炻䁢堋㬊㇨炻ㆸ⯙厑㍸ᷳġ忻⟜炻⬱ỷᶵ≽ᷳ⠫ 冒㕘ˤ˭ĳķ ㊯溆天⛐㭷㚰ℕ滳㖍嗼⽫ㆢġ〼伒忶ˤ⎎⌟ 12ġ㓞抬恿▱屻㇨㑘˪⣱ ⚳ˤ䧥椾㔔䥖ⷠỷᶱ⮞ˤġ˭ĳĺ 婒⇘䣰婳ᶱ⮞␴┬䤆嬟ỹ⚳⠫䘦⥻炻᷎⣂妨㱽天ġ˫妨⍲㭷㫉ˬ䥖㊄ㆢ〼˭悥天军⽫㬠␥ἃˣ⋩Ḵ悐䴻ˣ㭼᷀₏ᶱ⮞炻攳┇䛦䓇㘢ㄏˤ⍰⤪˨⣏忂㕡⺋ㆢ㔯˩妨烉ġˬ⻇⫸䓐ヰずᷳ⽫炻ᾖ⸛䫱ᷳ 㬠ὅᶱᶾ⋩㕡ἃˣ㱽ˣ₏炻᷎ヰ⾝ᶨ↯䛦䓇炻䣰栀ṾᾹℐ䌚⼿⹎僓ˤ⍰妨㤕炻ⷠẍ叔ġ恎㚱伒炻屔冒ᶨṢ烊⚃䓇㛒⬱炻䎮䁢慵ảˤ㇨ẍġ啘ᾖ⛐⶙炻㖍 ↉忯滳㖍昌Ḯ㊩⬰ℓ斄滳ㆺ⢾炻ㅱ䔞ˬ㲿⽫⾝忻炻㬠␥ᶱ⮲炻〼忶冒屔炻 Ṭ⾀⊆炻䱦忚䁢⽫炻⣄↮㛒〗ġ炻厑啑埴嗽䘮栀⍿㊩炻媠ἃ㱽攨〱Ẍ⤪婒ˤ 埴⚃䫱⽫ˤ˭ĳĸ 忁⶚夳⼴ᶾㆢ㱽⛐䥖ㆢ㗪㬠ὅᶱ⮞䘬埴ḳ炻德忶ᶱ⮞䤆≃ ġ㫚ἧ㘖⣑䌯⛇炻䃉⽑⾾䓷ᷳ⠝烊垽≽嚶梃ġ炻㯠⼿㬠ὅᷳ⛘ˤṲ嫡ὅ䴻㔁㕤䘬ṳℍ炻侴忼ㆸㆢ〼㹭伒䘬䚖䘬ˤ⽆ẍᶲ忁ṃἳ⫸炻⎗䩢夳䥖㊄ㆢ〼䘬ᾖ 㝸嗽⺢⤪⸚₏⤪⸚ġ㖍埴㕡⺋ㆢ〼炻嬨婎䘦念炻⎛怞ᶫ⋅炻⟿楁ġ㛓楁炻䚉匲埴㕡㱽⶚䃞忂埴炻䳸⎰㬠ὅˣ䥖㔔␴䣰婳ᶱ⮞䘬₨⺷炻慵夾婈⽫〼忶炻ẍ ♜ᷳ䚠炻㬋⾝㬋奨炻们䱦ㅯᷳ⽫ˤ夳⇵⣏䛦军⽫㔔䥖㛔ⷓ慳徎⤪Ἦ炻䥖㕡⺋䴻ᷕ㇨婒ᶱ⮞⎵⫿炻栀媠ἃ厑啑⮳倚妫枧炻㓦㶐⃱㖶炻䄏媠㘿㽩炻㕥㶭 ĳıġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 326 ᶲˤˢ 㵤㯜炻㹭勚㷜ッ炻䘣ℕ⹎凇炻ℍᶱ㗏㴟炻䷥叔㚱侴㚫䛇⤪炻滲ᶱ䓴侴䘣⮎ ĳĲġġ⍫夳˪⣏㬋啷˫Ⅎ 炻枩 ᷕˤ 50 396 Ĵı ĳĳġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 416 ᶲˤˢ 㱽ˤ䧥椾㔔䥖ⷠỷᶱ⮞ˤ˭ 䣰㯪⚳㲘㮹⬱⥳䁢䥖ㆢ㱽㚫䘬慵⽫炻Ữ⣂㔠 ĳĴġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 18 ᷕˤ ĳĵġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 81 ᶲˤˢ ĳĹġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 330 ᶳĮ335 ᶲˤˢ ĳĶġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 46 ᶲˤˢ ĳĺġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 333 ᷕ Į ᶳˤˢ ĳķġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 2 ᶲˤˢ Ĵıġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 333 ᶳˤ斄㕤˪⣏忂㕡⺋ㆢ〼㹭伒匲♜ㆸἃ䴻˫䘬娛䳘ℏ ĳĸġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 86 ᶲˣᷕˤ ġġġġ⭡炻⎗⍫侫␐ỗ⊀烉˨ᷕᶾ䲨ᷕ⚳⛐⭞厑啑ᷳㆢ㱽烉⮵˪⣏忂㕡⺋ㆢ〼㹭伒匲♜ㆸ 234《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 235

㔯⫿㤝≃堐昛䘯ⷅ㫚冒埴厑啑忻炻⍲䣰婳媠ἃ厑啑≈㊩⣏䛦⬠㱽ㆸ⯙ˤ⽆晄炻ẩ㛃ᾖ埴枮⇑㍐忚烊㱽㚫䥖ㆢ⊭⏓Ḯ㬠ὅˣ䥖㊄ˣ媟婎ˣㆢ〼ˣ丆㕳䥖ㆢ㔯ᷕḇ傥䔍䞍㱽㚫₨䭨炻⊭㊔婳ἃˣ婎䴻ˣ⾝␺ˣ䥖㊄ˣㆢ〼ˣὃ梲ˣ 䫱慵天䦳⸷炻Ữ䃉㱽㖶䘥夳⇘ㆢ㱽冯䥒奨䘬㔜⎰ˤ㘢柿⇞ἄ⚃䧖ㆢ₨ᷳ 丆㕳ˣ㬠ὅ䫱埴ġ㱽ˤ 晃炻⛐Ṿẍ⇵⍲⎴㗪ẋ䘬₏Ṣᷳ攻⶚㳩埴ὅ㒂忁⚃悐䴻℠䘬䥖ㆢ㳣≽ˤἳ ġġġġġġġ⇵徘忁ġṃㆢ〼㔯炻庫℟ᾳṢᾖㆢシ佑侭⤪㠩䯉㔯ⷅġ˨ℕ㟡ㆢ〼㔯˩炻 ⤪炻˪ἃ䣾䴙䲨˫⌟ 51 庱㠩㬎ⷅˬ普㱁攨埴㕡䫱ㆢˣ㱽厗ㆢˣ慹⃱㖶ㆢ˭ˤĴĶ 忁㗗ὅ㒂˪㱽厗䴻 Ʉ 㱽ⷓ≇⽟⑩˫ĴĲ ℏ⭡䘬ㆢ〼㱽炻⍫冯䥖ㆢ䘬ㆸ⒉㛇㛃忁㗗㱽㚫普ġ橼䥖婎䘬⼊⺷ˤ⊿␐₏Ṣġ慳ㄏ␥炻˪临檀₏⁛˫㛔⁛婒Ṿˬ⬠ ㄹ啱婈⽫ㆢ〼ℕ㟡忶ら䘬≇⽟炻傥ẍℕ㟡Ḯ䞍㶭㶐⺋⣏⠫䓴炻䘤ġ崟ᾖ埴炻䃉ⷠⷓ炻⮰埴˪㕡䫱˫ˣ˪㘖岊˫䫱ㆢˤ˭Ĵķ 㘖岊ㆢㅱ㟡㒂˪奨㘖岊厑啑 ẍ㛇ġ㚨䳪ˬ䤃䳗㕗䚉炻⽫䔞〔⾽炻㳆䄏䃉䓇炻ᶨ↯䛦ġ伒〱㹭὿攨炻ᶱ䓴䔘埴㱽䴻˫炷ㆾ˪㱽厗䴻˫㛓䘬˨㘖岊厑啑⊠䘤⑩˩炸炻忁ḇ㗗ġ㘢柿䶐⇞˪㱽徼㬠ᷳ䛇➇ˤ˭Ĵĳ 㰰䲬˨ㆢ〼㔯˩ㆢ〼忶⍣ẍἮ㇨忈䧖䧖伒ら炻䈡⇍娛㕤厗ᶱ㗏ㆢ₨˫䘬ᷣ天ὅ䴻ˤ␐昳₏Ṣ慳㱽䲼ˬ埴㕡䫱ㆢ㱽炻⚃⋩Ḽ⸜ⷠ嗽㭢䓇ˣ‟䚄䘬ら埴炻᷎堐䘥伒䓙⽫䓇炻劍傥Ḯぇ䨢⿏䛇媎炻⌛伒䃉㇨ὅ炻㶐⟜炻⬿䴻㩊⣙炻昌梇ὧ⇑炻检䃉敽⺊ˤ˭Ĵĸ Ṿ攟㛇⇑䓐㕡䫱ㆢ㱽Ἦ㩊䚩㴰㔋䃉怢炻䘤⽫ˬ㕤⋩㕡ᶱᶾ媠ἃ⇵ˣ夳⛐䛦₏⣏䛦⇵炻娻⽫⇳⶚炻徥冒冒幓䘬忶⣙ˤ˪檀₏⁛ Ʉ 慳䌬檀⁛˫庱⊿櫷⣒⫸㉻嵳㗫⍿Ṣ嬺妨侴䁢䇞〼屔炻㓞怄⇵ギ炻㲿㾗⾝ㄖ炻㟉幓媠⣙炻㬠␥⣑⮲˭炻䣰婳ᶱ⮞嫱ㆸ炻ἧ 奒㉻嵳䆦㇨䔹炻䌬檀㔁Ṿˬἄ慹⃱㖶滳炻ᶫ㖍ㅯㆢ˭炻䳸㝄℞䇞⣊夳⃰䣾 ĴĹ 冒⶙ᶵ忯ら䶋炻㕤⣏Ḁ忻ᶵ⽑徨廱ˤĴĴ ⎎⢾炻˪⺋⻀㖶普˫⌟ 㐀抬⋿ 岒⓷炻侴㴰慳⩴晁ˤ 慳㘖㖶䁢⋿㛅₏Ṣ炻㚦㊄㘢柿䁢ⷓ炻˪临檀₏⁛˫ 滲䪇昝㔯⭋䌳唕⫸列㇨㑘˪㶐ỷ⫸埴㱽˫炻↮ᶱ⋩ᶨ攨婾婒ἃ忻ᾖ埴天㖐炻㛔⁛婒Ṿ烉ˬ⮰㯪䥒㱽ġ炻ℤ埴㕡䫱ˣ凔凇ˣ奨枛ㆢ〼ˤɃɃ㕤昞Ἣ䐆ġ⁷敋ℏ炻㕤ˬ攳䈑㬠ᾉ攨䫔Ḵ˭妨⍲⽭枰㲿㹴ℏ⽫䄑゙炻㴰昌忶⍣㤕晄炻⥳傥㖶䘥埴奨枛ㆢ㱽ˤ˭Ĵĺ ὅ䴻ᾖㆢ⎗婒㗗䔞㗪ġἃ㔁⚰ᷕ埴ᷳ㚱⸜䘬ᾖ㊩㕡㱽炻Ữ 奨゛慳徎⤪Ἦˣ䍵⮞⇶⛇炻㬠ᾉἃ㱽炻忚侴䄏夳㱽幓侴䃉晄䣁ˤˬ㹴昌ᶱ 㟡㒂暞㗇䘬屯㕁暋ẍ⼿䞍庫ġ℟橼䘬⮎嶸ℏ⭡ˤ斄㕤㘢柿䘬ᾖ⬠㬟䦳炻˪昳㤕攨䫔ᶱ˭徘婒幓⎋シᶱ㤕䁢䤵かᷳ椾炻↿冱䧖䧖℟橼䘬ら埴炻天䛇⽫婈 ⣑ġ⎘㘢侭⣏ⷓ⇍⁛˫妨烉ˬĩ 㘢柿 Ī ㈽㸀ⶆ㝄栀ġ⮢㱁攨㱽䵺侴↢⭞䂱ˤ䵺シἮ忚埴ㆢ〼ˤˬᾖ䎮ℕ㟡攨䫔⚃˭嫃徘ὅℕ㟡⚈䶋侴忈ἄら埴炻廒廱ℕ ㌰ẍ⋩ㆺ炻⮶ẍ⼳₨炻ṵ㓅ẍġ⊿⹎炻娋ㄏ㚈⼳ⷓ炻ℤ忂㕡䫱炻㓭⊿朊ḳ䂱ˤ 忻炻䓂䁢⎗」炻⽭枰⬰嬟ℕ㟡炻忼⇘ℕ㟡㶭㶐ˤˬ⇳屔幓⽫攨䫔ℕ˭⍵䚩⼴ġ娋⣏岊Ⱉ炻婎˪㱽厗䴻˫ˣ˪䃉慷佑䴻˫ˣ˪㘖岊奨䴻˫炻㬟㴱Ḵ㖔炻幓⎋シ㇨忈ら㤕炻㶙冒⇳屔炻冒≱㓡⼨ᾖἮˤˬ㩊央ᶱ㤕攨䫔ᶫ˭㗗⮵ᶱ ᶱ悐䨞䪇ˤ忚ᾖ㕡䫱ㆢ炻⽫㶐埴⊌炻⊅䚠䎦⇵炻夳忻⟜⺋⌂炻⥁梦匲♜炻㤕䘬冒ㆹ娛䳘㩊㟠炻Ḯ妋冒⶙䘬埴䁢堐䎦䉨㱩ˤĴĵ 忁悐叿ἄ⮵ㆢ〼䘬シ佑侴媠䴻⁷䷙㨓䳃暄炻幓⛐檀⹏炻嵛幉丑⸲炻⎋婎˪㱽厗˫炻ㇳ㬋䴻⁷炻㗗 ␴≇䓐ˣᶱ㤕冯ℕ㟡忶䉗䘬㩊䚩冯ㆢ〼炻䴎↢娛⮎婒㖶炻㗗Ḯ妋⋿⊿㛅ㆢ ⼴⽫䤆圵㶐炻ɃɃⷠ㦪䥒〭炻⾷⾷㰇㜙䃉嵛⎗⓷ˤ˭ĵı Ṿ⛐ⷓ⽆ㄏ⿅ẍ⇵ 〼奨⾝䘬慵天䎦⬀屯㕁ˤ 㚦⍫⬠ㄏ㚈炻昌⼴侭䘬⼳⬠忈娋⢾炻ˬ㕡䫱˭ḇ㗗⬠佺慵溆炻忁冯Ṿ⼴Ἦ ġġġġġġ⯙ᶲ徘㔯䌣䘬ℏ⭡炻⎗夳⇘⋿⊿㛅ㆢ〼ᾖ埴㖊㚱ᾳṢㆢ〼昌晄䘬ᾖ㊩ ⇞ἄ㕡䫱ㆢㆾ㚱斄倗ˤ㘢柿ᾖ佺㕡䫱ㆢ㱽侴䌚⼿䈡㬲⬿㔁䴻槿炻᷎冯媠䴻㕡㱽炻ḇ䘤⯽↢普橼䥖ㆢ㱽㚫䘬⼊⺷ˤᾳṢᾖ㊩“慵婈⽫〼忶ẍ㴰昌㤕

ĴĶ ġġġġ ġġ⍫夳˪⣏㬋啷˫Ⅎ 49炻枩 450 ᶳˤˢ Ĵķ ġἃ䴻˫䘬侫⮇˩炻˪冢⣏ἃ⬠䞼䨞˫䫔 10 㛇ĩ2009 ⸜ 12 㚰Ī炻枩1Į32ˤˢ ġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 561 ᶲˤˢ Ĵĸ ĴĲġġ⍫夳˪⣏㬋啷˫Ⅎ 9炻枩 ᶳĮ50 ᷕˤ ˪临檀₏⁛ Ʉ 慳㱽䲼⁛˫炻夳˪⣏㬋啷˫Ⅎ 50炻枩 ᷕˢ ĴĹ Ĵĳˢℐ䭯ㆢ㔯ℏ⭡⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 330 ᶳĮ331 ᷕˤ ġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 ᶳˤˢ Ĵĺ ĴĴˢℐ㔯ℏ⭡⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 331 ᷕĮᶳˤ ġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 586 ᶲˤˢġ ĵı Ĵĵġġ⍫夳˪⣏㬋啷˫Ⅎ 52炻枩 306 ᶲĮ310 ᶲˤˢ ġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 191 ᶳˤˢ 236《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 237

⥁佑ˣ䥒⭂╄〭Ḻ䚠圵忂炻䓙㬌㍐䞍ㆢ㱽冯䥒⭂䘬䳸⎰㚱㸸冒℞冒幓䘬ᾖ ഻ུᐍӬዂԓޠ୥ȃЉѯ᝜ݳ ⬠橼槿ˤ ġġġġġġ⮯ㆢ〼⮎嶸䳸⎰⇘ᶱ㗏埴㱽ᷳᷕ炻㘢柿䘬ⷓ⮲⋿ⱛㄏ⿅ ĩ515ſĪ䘬㘢柿㇨⇞ㆢ㱽⎬㚱℞ᷣ天ὅ䴻炻˨㕡䫱ㆢ㱽˩ㆾ˪㕡䫱ᶱ㗏埴㱽˫㒂 ┇䘤ㅱ㗗ᾳ斄挝ˤ㘢柿⤪㬌㲐慵ㆢ〼㱽攨᷎⇞ἄ㔠悐ㆢġ㱽炻⛐ġ㍊妶℞ㆢ〼 ˪⣏㕡䫱旨伭⯤䴻˫炷ᶳ䯉䧙˪㕡䫱䴻˫炸烊ˬ㱽厗ᶱ㗏埴㱽˭⣂⍫䓐˪奨⿅゛䘬㶝㸸㗪炻椾⃰倗゛⇘ㄏ⿅⛐ㆢ〼奨ġ冯⮎嶸朊㚫䴎Ḱ㘢柿ỽ䧖⺽⮶ˤ 㘖岊厑啑埴㱽䴻˫炷ᶳ䯉䧙˪㘖岊奨䴻˫炸烊˨婳奨ᶾ枛ㆢ㱽˩ὅ˪婳奨 ˪㐑姞㬊奨ġ˫⌟ 1 婒烉ˬ㘢侭ⷓḳ⋿ⱛ炻⋿ⱛ⽟埴ᶵ⎗⿅嬘炻⋩⸜⮰婎炻 ᶾ枛厑啑㴰ặ㭺⭛旨伭⯤␺䴻˫炷ᶳ䯉䧙˪婳奨枛䴻˫炸烊˨慹⃱㖶ㆢ㱽˩ ᶫ庱㕡䫱炻ḅ㖔ⷠ⛸炻ᶨ㗪⚻嫱⣏⮷㱽攨炻㚿䃞㳆䘤ˤ˭˪临檀₏⁛ Ʉ 㛔㕤˪慹⃱㖶䴻˫ˤ忁ṃㆢ㱽⛐˪㐑姞㬊奨˫㗗伖㓦⛐ˬ⚃䧖ᶱ㗏˭炻ĵĴ 慳ㄏ⿅⁛˫妨烉ˬĩ ㄏ⿅ Ī 冐⮯䳪㗪炻ɃɃ⏲䛦Ṣ㚘烉劍㚱⋩Ṣᶵや幓␥炻 ⶚ㆸ䁢䥒奨ᾖ佺㕡㱽炻朆⁭㬊㕤忂忶ㆢ〼昌伒ẍὧ忚嵋㶙Ⰼᾖ㱽䘬㕡ὧⰌ ⷠᾖ˪㱽厗˫ˣ˪凔凇˫⾝ἃᶱ㗏ˣ㕡䫱ㆢ〼ˣⷠ⛸劎埴侭炻晐㚱㇨枰炻㫉ˤ⤪㝄⮯⎬悐ㆢ㱽冯㇨ὅ䴻℠䘬ℏ⭡忚埴㭼庫炻侫⮇㘢柿⤪ỽ㔜⎰冯⃭ ⏦冒ὃ䴎炻⽭䚠⇑䙲ˤ⤪䃉㬌Ṣ炻⏦䔞怈⍣ˤ˭ĵĲ ㄏ⿅⎗傥⮎嶸㕡䫱ㆢ㱽炻 ⮎ㆢ〼䦳⸷炻᷎斄㲐㛒夳㕤ὅ䴻ᷕ䘬䱦㶙⮎嶸㊯⮶炻⮯㚱≑㕤Ḯ妋㘢柿ㆢ ᶼ冯婎䴻ˣ䥒⛸䫱᷎埴ˤ䫮侭㚦农≃ㄏ⿅叿ἄᷕㆢ〼婾徘䘬侫⮇炻⛐㇨䌚㱽䘬∝㕘朊⎹ˤ䓙㕤˨婳奨ᶾ枛ㆢ㱽˩冯˨慹⃱㖶ㆢ㱽˩䚖⇵⁭夳˪⚳㶭㚱旸屯㕁ᷕ炻䘤䎦ㄏ⿅⮯ㆢ〼夾䁢ᷣ天厑啑埴㱽ᷳᶨ炻冯䘤厑㍸⽫ˣ⣏ヰ䘦抬˫⌟ 1 ㇨抬䯉䔍₨㔯炻暋㶙⹎妋㜸炻㓭ᶳ㔯妶婾ẍ⎎ℑ䧖ㆢ㱽䁢㛔炻ず⽫ˣ㊩ㆺˣ⽵彙ˣ䱦忚ˣ䥒⭂ˣ㘢ㄏ䫱ᾖ埴⽟䚖᷎↿炻ᾖ佺ㆢ〼䘬≇⽟炻 ⤪㬌⮎⶚嵛⣈⏰䎦㘢柿⇞ㆢ⛐㕡㱽㔜⎰冯䱦䤆シ嵋ᶲ䘬∝㕘ˤ ⎴㕤婎⾝˪㐑姞凔劍˫炻⎗昌㹭晄忻慵伒炻㍐忚厑啑ᾖ⬠橼槿ˤℵ侭炻ㆢ ᐍӬዂԓޠ〼埴㱽㚜慵天䘬シ佑炻㗗冯䥒奨忚埴忋䳸炻㶐㱣⽫⛘侴䘤崟䥒⭂冯䤆忂炻 Κȃ!Р๊᝜ݳ 䌚⍾⺋⹎䛦䓇䘬崭↉傥≃ˤ㬌⢾炻ㄏ⿅叿ἄᷕ⶚夳⮎䚠ㆢ〼䘬暃⼊炻婾婒 ˪㐑姞㬊奨˫⌟ 3 ᷳˬ㕡䫱ᶱ㗏˭⍲˪⚳㶭䘦抬˫⌟ 1 ㇨㓞˨㕡䫱ㆢ㱽˩炻奨⽫⮎䚠ẍ䟜昌ᶨ↯㤕晄䘬奨ᾖ忚嶗炻ẍ凔劍䨢奨䁢㛔炻奨幓␴⽫ˣ伒冯 ⛐䥖ㆢ₨⺷⢾炻Ṏ㚱ġ庫䱦㶙ġ䘬ᾖㆢ佑䎮堐忼烊╖埴㛔˪㕡䫱ᶱ㗏埴㱽˫㚜 ᶵ伒㛔Ἦ䨢⭪炻奨⽫⿏ᶵ䓇ᶵ㹭炻⽆侴㴰妋ᶨ↯㤕晄炻㚨⼴ḇ⮯奨ᾖㆸ㝄 ↮ġℕ攨⮵ᾖㆢ䘬㸾⁁㡅ẞˣ婧怑㕡㱽ˣ㲐シḳ枭ġˣ㤕䚠彐嬀䫱䳘悐㊯ ⮶⎹䥒⭂冯䤆忂䘬䘤崟炻ㆸ⯙冒⛐䃉䣁䘬檀㶙厑啑䱦䤆⠫䓴ˤĵĳ ㄏ⿅慵夾 ⮶炻枿傥栗䣢㘢柿㇨⇞ㆢġ㱽䘬㶙ġ⇣シ㵝ˤㆢ㱽㇨ὅ䘬˪㕡䫱䴻˫㖐⛐德忶䥒⭂冯䨢奨炻℞叿徘ᷕ晾㛒夳⇘普ᷕ婾徘ㆢ〼䘬悐ấ炻Ữ⎗㍐䞍℞䇯㕟䘬⾝婎旨伭⯤䪈⎍冯朄⛸⿅ょ䨢⿏⮎㱽ẍ昌㹭Ḽ微慵伒⍲忽䉗慵ㆺᷳ伒ˤ䴻 ㆢ〼奨溆ḳ⮎ᶲ⽆Ⱄ㕤䥒奨⿅゛ˤ⛐ㆢ〼冯䥒奨䳸⎰忁ᾳ㕡⎹炻ㄏ⿅冯㘢 ᷕ˨⇅↮˩妨⍲₨⺷㠿㤪烉ˬᶫ㖍攟滳炻㖍ᶱ㗪㲿㴜炻叿㶐㻼堋炻⹏ἃ⼊⁷炻柿⎗婒䎮⾝ᶨ农炻Ữ㘢柿䴎冯ㆢ〼⮎嶸㚜⣏䘬㪲慵炻ᶼ䳬䷼ㆸᶨ⣿♜㔜䘬 ἄḼ刚味炻婎㬌䪈⎍䘦Ḵ⋩念炻怞䘦Ḵ⋩⋅ˤ⤪㗗ἄ⶚炻⌣⛸⿅ょˤ⿅ょ ᾖ佺䦳⸷炻ㅱ娚⯂㚱℞Ṿ⍫侫屯㸸ㆾᾳṢ䘬⬠㱽∝䌚ˤ䷥侴妨ᷳ炻㒂䎦⬀ 妾⶚炻⽑㚜婎㬌䪈⎍ˤ⤪ġ㗗ᶫġ㖍ˤɃɃ天䓐㚰ℓ㖍ˣ⋩Ḽ㖍埴㬌ġ㱽ˤ˭ĵĵġ 屯㕁奨䚳炻ㄏ⿅ㆢ〼奨⾝⮵㘢柿䘬⼙枧炻ᷣ天ㅱ㗗⛐⮎嶸㕡⎹䘬屆⭂忁ᾳ ⊭㊔㻼㶐幓⽫冯ⶫ伖忻⟜䘬㸾⁁ⶍἄ炻ỵ㕤㟠⽫䘬ㆢ伒埴㱽㗗丆㕳ˣ婎␺ 朊⎹ˤ ĵĴġġὅㆢ㱽ᾖ埴㗪䘬㳣≽㕡⺷炻㱽厗ㆢ㱽冯㕡䫱ㆢ㱽Ⱄˬ⋲埴⋲⛸ᶱ㗏˭炻婳奨枛ㆢ㱽ˣ ġġġġ慹⃱㖶ㆢ㱽Ⱄˬ朆埴朆⛸ᶱ㗏˭ˤ⍫夳˪㐑姞㬊奨˫⌟ 3炻˪⣏㬋啷˫Ⅎ 46炻枩 13 ĵĲġġ⍫夳˪⣏㬋啷˫Ⅎ 50炻枩 563 ᶳˤˢ ġġġġᶲ Į15 ᷕˤ㘢柿晾㛒㖶妨慹⃱㖶ㆢⰔ㕤ỽ䧖ᶱ㗏炻Ữ妨⍲ˬ媠䴻埴㱽ᶲᶱᶵ㓅侭炻 ĵĳġġ⍫夳㊁叿烉˨⋿ⱛㄏ⿅䘬ㆢ〼⿅゛˩炻˪㎕媎⬠↲˫䫔 22 㛇炷2012 ⸜ 1 㚰炸炻枩 ġġġġ⌛Ⱄ晐冒シḇ˭炻ᶵⰔ㕤ⷠ埴ˣⷠ⛸ˣ⋲埴⋲⛸ᶱ䧖埴㱽侭炻䴙㬠ℍ朆埴朆⛸ᶱ㗏ˤ ġġġġ129Į166ˤ 44 ⍫夳˪⣏㬋啷˫Ⅎ 21炻枩 645 ᷕĮᶳˤ 238《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 239

␴䥒⛸ˤ㬌⑩怬↿䣢ㅱ⍿䘬Ḵ⋩⚃慵ㆺℏ⭡ˤ⌟ 2˨㌰姀↮˩妨⍲劍怕ġ忯㖍ㆾ⋩Ḽġ㖍⺢椾炻⇅㖍ὃ₏炻婳ᶨ㖶⼳㱽ⷓ炻⍿Ḵ⋩⚃ㆺ⍲旨伭⯤ġ␺炻᷎ 櫼Ἦ䟜⢆炻嬲䎦⿸⾾⌙ġ暋炻ㅱ婎旨伭⯤䪈⎍炻ġ⎋䧙⋿䃉慳徎䈇⯤ἃ⍲㔯ġ㬲 ⎹⼳ⷓ婒伒ˤ⇅㖍ᶱ念⎔婳ᶱ⮞ˣ⋩ἃˣ㕡䫱䴻ˣ⋩㱽䌳⫸烊⎔婳䪇炻䅺 ⷓ⇑䫱⋩㱽䌳⫸⎵ġ嘇ˤ櫼暊⍣⼴炻ㅱ䓐楁厗ὃ梲ᶲ徘ἃ厑啑炻ẍ楁㲍⟿㕤楁忳⾝ᶱ㤕ὃ梲烊ὃ梲⼴炻䥖㊄⃰⇵㇨婳ᶱ⮞烊䥖㊄䪇炻ẍ军婈⽫䖃㲋昛 ⭌ℏ炻䵝䔓ṾᾹ䘬⼊⁷炻⎴倚孂㫶ṾᾹˤ⍰㊯⮶⾝婎㬌旨伭⯤䪈⎍㗪ㅱ⇵ 伒ㆢ〼烊℞⼴炻崟䩳丆㕳ᶨ䘦Ḵ⋩␐炻ᶨ␐⾝␺ᶨ念烊丆㕳⾝␺䪇炻䥖㊄⼨忻⟜炻䨧叿ᶱ堋炻㊩⬰ㆺ埴炻ᶵ叿Ḽ㫚炻ᶨ⽫⮰㲐ˤᾖ埴㬌䴻劍デ⼿媠 ⋩ἃˣ㕡䫱䴻ˣ⋩㱽䌳⫸烊䃞⼴炻⚆⇘⍇ỵ䥒⛸⿅ょ烊䥒⛸ẍ⼴炻㚜崟䩳 ἃ䎦⇵炻䔞㹭ḅ⋩ġḴ€䓇㬣ᷳ伒ˤ夳⇘䎦⇵媠ἃ炻㚜埴ㆢġ〼炻ẍ楁厗⸉味丆㕳⾝␺炻ᷳ⼴丆㕳␴⛸䥒Ṍ㚧忳ἄˤᶫ㖍攻䘬埴㱽⣏㉝⤪㬌ˤĵĹ ⍇㛔㔋䫱ὃ梲炻⌛夳⋩㕡⥁㦪ᶾ䓴ˤ㇨夳䤆䦀⠫䚠炻叔ᶵ⎗⮵Ṣ婒↢炻⏎⇯ᶵ⁭ 句䴻ᷕ䘬ᾖ㊩㕡㱽炻㘢柿⮯℞㉥両↢Ἦ炻᷎⃭⮎₨䭨炻㔜⎰䶐⇞䁢ᶨ⣿⎗ 䃉㱽⼿䤷炻䓂ᶼ呁⍿䧖䧖劎暋ˤĵĶ ⌟ 3˨⣊埴↮˩㍸⇘㫚ᾖ㬌䴻枰⃰デ⼿ ὃ㔠Ṣ⎴㗪㑵ἄ䘬ㆢ〼₨㱽ˤℓ㖍ˣ⋩Ḽ㖍㗗ᶨ㚰ℕ滳㖍ᷕ䘬Ḵ㖍炻℟䤆 ˬ⋩Ḵ⣊䌳˭ᷳảᶨ⣊䘬䐆䚠炻⥳⎗⍿㊩ᶫ㖍埴㱽ˤᾖᶫ㖍埴㱽炻ㅱ㕤⇅ 俾㗪攻䘬シ佑烊姕伖ἃ⁷炻匲梦忻⟜炻⎔婳ᶱ⮞炻ẍἧ䨢攻俾⊾烊埴侭攟滳ˣ 㖍↮⇵⼨忻⟜炻䅺楁ὃ梲㬌䴻炻军⽫⾝婎炻デġ⼿厗倂厑啑ˣ奨ᶾ枛厑啑⇵ 㲿㴜ˣ䨧叿㶐堋炻⛐㕤ᾅ㊩幓⽫㶐㻼ˤ㕤㬌䤆俾䘬㗪攻冯䨢攻䔞ᷕ炻䥖㊄ Ἦ忻⟜炻孂㫶ġ忻⟜埴侭炻᷎⮎䎦埴侭䘬䣰栀炻忁㗗椾㖍埴㱽ˤġ䫔Ḵ㖍デ⼿ ᶱ⮞炻婳℞ἄ嫱冯ġ≈㊩炻䃞⼴埴侭ẍ军婈⽫䖃↯〼伒炻℞ġ⼴丆㕳⾝␺炻ὅ 慳徎ἃ冯⣏䛦䣢䎦炻孂㫶埴侭炻䁢ṾᾹ婒㱽ˤ䫔ᶱ㖍军䫔ℕ㖍炻↮⇍㚱ᶵ ㄹᶱ⮞冯␺婆䘬⦩䤆≃ṳℍġ炻㗗伒㤕⼿ẍ㹭昌䘬斄挝㇨⛐ˤ㚨慵天䘬㗗ġ⮶ ⎴ἃ厑啑䣢䎦炻Ẍ埴侭䘤厑㍸⽫ˣḮ忼媠㱽⿏ˣḮḮ倆ἃ婒㱽侴ㅞ⾝ᶵ⾀ˣ ℍ䥒⛸炻⮯䥖ㆢ㳣≽廱⊾䁢ᶱ㗏埴㱽炻⛐ġ“慵幓㤕炷幓攳怖炸冯⎋㤕炷⎋ 暊ᶱら忻↮侴㓹㓅䛦䓇烊䫔ᶫ㖍⛐忻⟜军⽫䥖㔔㬌䴻炻ˬ卓ἄ检⾝炻Ữ䔞婒満炸㊯⮶ᷳġ⼴炻㘢柿䓐ˬシ㬊奨˭ᶨ枭ⷞ↢䥒⛸⿅ょ䘬ℏ⭡炻ġ⽝⺽˪㕡军⽫媎倥媎⍿炻卓⾝⥣⫸ˣ尉楔ˣᶫ䍵炻卓ẍ⤬゛Ḫ℞┬⽫炻Ẍᶨ䓇䨢忶䫱䴻˫婾婒䨢⿏⮎䚠奨㱽烉䃉㇨⼿ḇ炻Ⓒ╒℞≇ᶵ暊媠ら˭炻デ⼿⋩㕡媠ἃ冯⣏䛦嗽㕤嘃䨢炻䣢䎦㶭㶐ᶾ䓴炻㔯㬲ⷓ⇑䁢埴侭婒㱽᷎Ḱ≈㊩炻ἧṾᾹ夳⇘冒幓⛸⛐嘃䨢⍲奨夳 ࿶зࡘோǴࡘோነປ೐࡭ߒᛥѭǴᙌࣁε઎ा፿!ൾ࡭๓Ǵ઎ा ஍ྐ࣬ǴޣǺրவ!੿ჴύٰǴ੿ჴقǶ࿶ޜ媠ἃ㶐⚳炻䘤崟厑㍸⽫侴ᶵ徨廱ˤĵķ ⌟ 4˨嬟ㆺ↮˩徘婒䉗慵ㆺ侭劍傥⛐ ᳬࢂჴ࣬ύၰ҅ ୢޣǵᇟޣٰޣǵჴޣ๱ޣǴளޜҭޣ؃Ǵ؃܌คԖޣ䨢朄⭌匲♜忻⟜炻军⽫⍵央⾝婎㬌䴻炻婳ᶨ忂⼳㭼᷀䁢嫱炻⛐ἃ⁷⇵冒昛 ஍!!!ྐ࣬ * ΋ځ (ǶޜϩࣚҭൺࣣޜǴ΋Ϫ຀ޜǴ஍ྐ੓ᄷҭൺࣣޜ஼ޣ 伒ら炻劍傥㕤⣊ᷕデ⼿䐆䚠炻堐䣢⶚⚆⽑㶭㶐ˤĵĸ 㬌䴻⎎ᶨᾳᶵ⎗⾥䔍䘬 ǻϤݢᛥ؃Ֆܭ੿ჴϐݤǴ྽ޜޜϐǶӵࢂ؃ύǴրࡺ؃܌朊⎹炻㗗⣂嗽夳⇘ˬᷕ忻䨢佑˭䘬⮵娙炻㊯⮶媠㱽⮎䚠䘬奨䄏炻㬌溆⮵㕡 ค ӕǹȠε࿶ȡोᱻᛥࠤޜΒ * ԜᆶȠεࠔȡΜΖځ ( !Ƕ؃䫱ㆢ㱽䘬ᾖ⬠ℏ㵝⼙枧枿ⶐˤ ᇋύ ችᐕ!΋Ϫ٣คόԋޜคԖ౦ǶаԜ׳Ǵޜǵε੓ᄷޜǵӵٰ!ޜ ġġġġġġġ㘢柿ὅ˪㕡䫱䴻ġ˫㇨⇞埴㱽⛐˪㐑姞ġ㬊奨˫㬠䁢ˬ⋲埴⋲⛸ᶱ㗏˭炻 ẍᶫ㖍䁢㛇炻Ṣ㔠ᶵġ崭忶⋩Ṣ炻₨䭨⃤䃞烉⃰㯪ġ⣊䌳烊㫉匲♜忻⟜炻婳 ᢀǶ5: Ḵ⋩⚃⮲⁷炻姕棴ὃ梲烊⁁㕘㶐堋ġ炻ᶫ㖍攟滳炻ᶱ㗪㲿㴜烊㕤ᶨᾳ㚰䘬ℓ

45ˢ⍫夳˪⣏㬋啷˫Ⅎ 21炻枩 650 ᷕĮᶳˤ 46 ⍫夳˪⣏㬋啷˫Ⅎ 21炻枩 652 ᶲĮ653 ᶳˤ 48 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 13 ᶲĮᷕˤ 47 ⍫夳˪⣏㬋啷˫Ⅎ 21炻枩 656 ᷕĮ ᷕˤ 49 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 13 ᷕĮᶳˤ 240《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 241

⍇䴻㔯夳˪㕡䫱䴻 Ʉġ⇅↮˫Ķı炻㘢柿䘬∝シ㗗⮯ᷕ忻⮎䚠䨢佑夾䁢ġ娚䴻旨 ḳㆢ冯䎮ㆢℤ⁁炻䓙㖻㑵ἄ䘬ḳㆢ㓅⍿⽫⿅⍲㴰昌㤕晄炻⮶ℍ㶙Ⰼ䘬䎮ㆢ 伭⯤㇨喲䘬䛇䎮シ㵝炻䁢㬌䧖旨伭⯤婎ġ⾝ᾖ㊩岎冯攳┇⮎䚠㘢ㄏ䘬₡ῤˤ ⮎䚠奨㱽炻廱䄑゙䁢厑㍸ˤ ⛐忁㭝ġ⺽㔯ᷳ⼴炻㕤䨢⿏奨䄏䘬➢䢶ᶲ炻㘢柿㚜ġ婾婒⿅ょˬ㕡䫱˭䘬㬟ḳ ġġġġġġġ⮵㭼㕤˪㐑姞㬊奨˫⮵ˬ㕡䫱ᶱ䛃˭䘬䱦天婾徘炻˪⚳㶭䘦抬˫䘬˨㕡 ㆸ奨ᷳ㱽烉䫱ㆢ㱽˩⶚㥳ㆸᶨᾳㆢ㛔⼊⺷炻↮ㆸ⊠ᾖˣ㕡ὧˣ㕡㱽ˣ微枮⽫ˣ堐㱽Ḽ ᾳ悐ấˤˬ⊠ᾖ˭⺽徘˪㕡䫱䴻˫㔯⎍炻婒㖶ᾖ埴㬌ㆢ䘬シ佑冯≇⽟炻ẍ ǴݤΨǶ૓ऩԖѤᅿБݤǴᒏѤ 䘤崟᷎➭⭂ᾖㆢ㰢⽫ˤˬ㕡ὧ˭婒㖶デ⼿⋩Ḵ⣊䌳ˣ⁁彎ὃ℟ˣ♜㶐忻⟜ˣޣБقቶѳǹϞق܈ǴޣБ฻ ფЦǴ 婳⼳ⷓ⍿ㆺ㔯␴␺婆ˣ⍕暊Ḽ㫚ˣ㕟䳽὿⊁ˣ䘤崟ᾖ埴⽿栀䫱⇵埴㸾⁁ˤ؃ࠨϐ౛ѳ฻εችǴջ฻ΨǶз܌ߐΕమథԣǴջБΨǹ ջΒᢀ߻БߡΨǶၰ൑ǴջమృნࣚΨǴݯϖՐᕦǴᡉჴ࣬ԯǴ ˬ㕡㱽˭嫃㖶┇⺢㖍㛇ˣ姕⁷ὃ梲ˣᶱ㗪㲿㴜ˣ叿㕘㶐堋炻⍲娛↿婳ἃˣ Ǵ ㆢ〼ˣ䘤栀ˣ丆㕳⾝␺ˣ䥒⛸⿅ょ䫱忻⟜ᾖ埴₨㱽ˤˬ枮微⽫˭庫䁢䈡㬲炻ޣǴջค΢νᛥΨǶϖՅᇂޣΨǶ३༡يችҔಷᝄݤۓҭࢂ Ǵջჴ࣬ό୏Ӧ 㛒夳㕤˪㕡䫱䴻˫炻㗗⣑⎘ㆢ㱽䘬䌐䈡奨ᾖ㕡㱽炻奨⮇忽㕤㴭㥫炻枮㕤䓇ޣᢀϖ഍խηᑛǴଆεཁൿᙟ!ݤࣚΨǶ༝Ꮭ ΨǶǾǾ!62 㬣炻ẍ农ら⽫廱⡆炻䃉らᶵ忈䘬⋩ᾳ㬟䦳烊ẍ⍲㫚ᾖ佺ㆢ〼炻ᾖ┬㓡ら炻忽㕤䓇㬣炻枮⎹㴭㥫䘬⋩ᾳ㬟䦳ˤ枮䓇㬣⋩⽫䘬㫉⸷䁢烉ĩ1Ī 䃉㖶㇨央炻㘢柿⮯ˬ㕡䫱˭䎮妋䁢ẍ凔劍㱽攨⣹ℍ㘢ㄏ⸛䫱炻⛐忻⟜䃉婾夳⇘ỽ䧖ḳ 妠⠫䓇叿ˤĩ2Ī ℏ⽫崟べ炻⢾䁢ら⍳㇨徟炻俥㹢朆㱽炻ら⽫廱䅦ˤĩ3Īℏ⢾ 䈑炻悥⮯℞冯⮎䚠佑忚埴忋䳸炻ẍ⮰㲐㕤㚨檀䛇䎮䘬柀ぇˤ忁䧖䨢⿏⮎䚠 ⚈䶋℟⁁炻冒䟜⶙┬炻Ṏ䟜Ṿ┬炻㕤媠┬ḳ䃉晐╄⽫ˤĩ4Ī 㖊ᶵᾖ┬炻ⓗ 奨䄏⮯ㆢ〼埴㱽⺽ℍ䃉䓇䎮ㆢ䘬Ⰼ㫉炻䔞埴侭橼⼿䨢⿏⮎䚠侴ᶵ➟⍾ᶨ↯ ら㗗⽆炻㓦䷙ᶱ㤕炻䃉らᶵἄˤĩ5Ī ㇨忈らḳ晾㛒⺋炻侴ら⽫⃭㺧炻㫚⤒ 㱽㗪炻伒㤕Ṏ╒⣙℞デ㝄ˣ晄忻䘬ἄ䓐ˤ㘢柿婒烉 ᶨ↯㦪炻冯ᶨ↯劎ˤĩ6Ī ら⾝䚠临炻㘅⣄ᶵ㕟炻⽫䲼⾝ら炻䃉ᶨ⇣㙓 ˤ ĩĪ 晙央伒忶炻ℏ㆟⦎姸炻⢾䎦岊┬ˤĩ8Ī 恒夳➟ⷠ炻⡆ᶲἄ伒炻ᶵ䓷ら忻ˤ ΟၰԶፕᝍ৷Ǵ٣ᝍᝍधၰǵ཰ၰǴ ĩ9Ī 䰿㙜㭀感炻䃉㄂ハ⽫炻Ḯᶵ但」ˤĩ10Ī ⏎⭂⚈㝄炻ᶵᾉ┬ら炻㕟媠┬㱽炻ܭڣԜӢጔǴջࢂڣϞ !!!!!!౛ᝍᝍྠඊၰǶĶĳ ㆸᶨ斉㍸ˤ⍵ᷳ炻侣廱㬌忈ら㳩廱㬟䦳䘬微䓇㬣⋩⽫⤪ᶳ烉ĩ1Ī 㬋ᾉ⚈㝄炻 ┬ら㝄⟙ᶵ⣙烊ᾉ䁢ℍ忻⇅攨炻侣䟜ᶵᾉ斉㍸⽫ˤĩ2Ī 䔞㄂ハ〼忶炻侣䟜 ⮯⾝␺丆㕳ᶨ䘦Ḵ⋩␐忋专⇘⋩Ḵ⚈䶋炷ὅ˪厑啑䑼䎆㛔㤕䴻˫妨⋩Ḵ⚈ 䃉㄂湹㱽ˤĩ3Ī ⾾䓷䃉ⷠ炻ᶨ〗ᶵ怬炻晐㤕㳩廱炻ⓗㄹ䤷┬䁢晒忻屯䲏炻䶋㚱⋩䧖 ĶĴ炸炻⋩Ḵ⚈䶋⎗㬠䲵䁢劎ˣ㤕ˣ䄑゙ᶱ忻炻ḳㆢ炷ḳ埴䘬ㆢ㱽炸侣䟜➟ⷠ夳ᶵ䓷ら忻ˤĩ4Ī 䘤曚ㆢ〼炻伒⌛㴰㹭炻侣䟜央啷ˤĩ5Ī 㕟䚠临⽫炻 ⎗ㆢ昌劎忻␴㤕忻炻䎮ㆢ炷奨䎮䘬ㆢ㱽炸䓐㕤ㆢ昌䄑゙忻炻䄑゙枰䓐䨢⿏䔊䪇㌐ら炻㝄㰢晬䋃炻侣䟜䚠临ˤĩ6Ī 䘤厑㍸⽫炻㘖冯ᶨ↯㦪炻栀㓹ᶨ↯劎炻㘢ㄏ≈ẍ㴰圵廱⊾炻ẍ攳栗厑㍸奢嫱ˤ㘢柿㇨⇞㔜ᾳㆢ㱽₨㱽㫉䫔ḽ䃞炻侣䟜念ら⽫ˤĩĪ ᾖ≇墄忶炻⊌䫾ᶱ㤕炻䱦忚ᶵẹ炻侣䟜ᶱ㤕䃉ḳἄらˤ ĩ8Ī ⬰嬟㬋㱽炻ᶵẌ⢾忻ら櫼㭨⢆ἃ㱽炻娻㫚栗㎂炻侣䟜㹭ᶨ↯┬ḳˤĩ9Ī 50 ⍫夳˪⣏㬋啷˫Ⅎ 21炻枩 645 ᶲˤ ⾝⋩㕡ἃ䃉慷≇⽟ˣ䤆忂㘢ㄏ炻栀≈嬟ㆹ炻侣䟜⾝ら⍳⽫ˤĩ10Ī 奨伒⿏䨢炻 51 ⍫夳˪⣏㬋啷˫Ⅎ 46，枩 13 下。 Ķĳˢ ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 13 ᶳˤ 伒⽆⽫䓇炻⽫Ṏᶵ⎗⼿炻伒䤷䃉ᷣ炻朆ℏ朆⢾炻怬㸸彼㛔炻䔊䪇㶭㶐ˤ㗗 ĶĴˢ⍫夳˪厑啑䑼䎆㛔㤕䴻˫⌟ 1炻夳˪⣏㬋啷˫Ⅎ 24炻枩 1015 ᶲˤ 242《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 243

䁢奨伒⿏䨢炻侣䟜䃉㖶栃Ὰ➟叿ˤĶĵ 䓙㬌ġ枮微⋩⽫ġ䘬㻠㫉奨䄏炻〼ぇ冒幓 ⍿ㆺℕ悐ấ Ķĸ炻朆ὅ₨䭨枮⸷嫃徘ㆢ㱽䘬ᾖ埴㫉䫔炻侴㗗冱↢ㆢ㱽ᷕ慵天䘬䄑゙␴ら㤕炻侣廱䁢㘢ġㄏ冯ᾖ┬炻㍸⋯ㆢ〼⮎嶸䘬佑䎮⿅ょⰌ㫉ˤġ˪㐑 ḳ枭䳘䭨㊯⮶炻ᶵ䁢ㆢ㛔⼊⺷炻庫⁷㗗ᾖ佺㕡䫱ㆢ㱽䘬娛䳘婒㖶ġㇳℲˤ 姞㬊奨˫⌟ ⮯枮微⋩⽫夾䁢⚃䧖ᶱ㗏ġ䘬ℙ忂㕡㱽炻奨枮㳩⋩⽫侴Ḯ䞍冒 ˬ℟ℕ䶋˭⊭㊔㱽䶋炷䴻ᷕ␺婆炸ˣ┬䞍嬀䶋ˣ⇵㕡ὧ䶋炷婎␺忂⇑ˣデ幓忶⣙炻侴ġ䓙奨微㳩⋩⽫≈ẍ⮵㱣炻᷎䴎↢⎬⽫シ佑䘬ġ㖶㘘妋婒ˤĶĶ 䫔Ḽ ⼿⣊䌳炸ˣ彎堋䶋ˣ埴㱽䶋炷┇⺢㖍ˣṢ㔠ˣ忻⟜䫱夷⭂炸ˣὃ梲䶋䫱ℏ 枭ˬ堐㱽˭炻栆忂⇵徘˪㐑姞㬊奨ġ˫ˬ㕡䫱ᶱ䛃˭䘬ˬ㬟ḳㆸ奨˭炻岎Ḱ ⢾⛐㡅ẞˤˬ嬀怖晄˭⊭㊔㲿㴜ˣ梚梇ˣ埴忻ˣ⛸䥒⚃㕡朊⤪ỽ婧怑枮㙊忻⟜ġ⎬ḳ䈑栗䣢⮎䚠䛇䎮䘬₡ῤ炻℞㚨⼴㗗⛸䥒⿅ょġ伒⿏㛔䨢䘬䃉䓇䎮ㆢ 䘬㕡㱽炻ẍ⃵旚䣁ᾖ忻ˤˬ䤩㱽˭㗗⶚䘤娻栀ᾖㆢ㓭ᶵ⭄ᷕ徼㬊烊䘤㭟奨㱽烉慵⽫⍿ㆺ⍲䘤曚ㆢ〼烊夳┬ら㤕䚠冯⋩㱽䌳⫸䫱ᶵ⭄⎹ṾṢ婒崟䫱ᶱ枭⏲ 婉ˤ⎎ˬ䤩㱽˭䫔ᶱ枭ᷕ娛↿ˬ䷥䚠㤕䎦˭炷斄㴱⇘ᶱ⮞ˣⷓ₏ˣ䇞㭵ˣ ϐЈǴόவཀਥғǴߚѦლӝғǴߚᚆғǹΞߚ߻ ⚳䌳⚃】䘬㤕䚠炸ġ⍲ˬℏ⼳天始˭ġ娛↿ˬ⇍䚠㤕䎦˭炷斄㴱⇘Ḽ䭯ㆺ⼳ˣۺġġġġġġġġࡘ!ோ΋ ↞⎱らˣ⋩ġ┬䘬䳘悐㤕䚠炸炻冱↢ᾖㆢ忶䦳⚈⽫⾝㼬㶐⎗傥ġ夳⇘䘬⎬䧖⋨ ۺғྐӝӅғǴҭߚ߻ۺࡺғǴҭߚ߻ྐۺғࡺғǴҭߚ߻ۺ!!!! !!!!ߚғߚྐғǹΞߚғғǴҭߚόғғǴҭߚғόғӅғǴҭߚ ⠫䚠炻㒂ẍ⇌㕟㗗忶⍣ỽ䧖ら㤕䚠䘬䎦崟炻ㆾ㗗ỽ䧖㊩ㆺㆾᾖ⭂䘬┬㤕䚠 வՖғǴՠԖғӜӷǶӜӷߚ 䘬栗䣢炻怬㗗斄Ὢ⇘ỽ䧖ら㤕䘬㹭昌⽝尉ˤ˪㕡䫱䴻˫晾⎗夳⇘デ⼿⋩ḴޕǴόۺόғόғғǴ౥ഖค΋!!!! ┬ғǴ΋Ϫፏݤҭ ⣊䌳ˣ⣊夳ἃ厑啑䣢䎦婒㱽ㆾㇳ㐑℞枪䫱䐆䚠炻㛒㚱⤪㘢柿㇨徘䘬䳘悐܌ϣǵѦǵύ໔ǴӜคӜࡺǶᢀЈࡽᅟǴவЈ!!!! ˫բ ら㤕䚠炻忁ġṃ⎗傥↢冒ṾᾳġṢ䘬䞼䴻㇨⼿␴∝䌚炻⤪˪㕡䫱ᶱ㗏埴㱽ךǻךࢂޣൺӵࢂǶᢀ΋Ϫݤ஼ᆶঅӭᛥӝǴӵࢂᢀਔǴՖ!!!! ችܴ 婒ġ烉ˬ⤪㗗䫱䚠䎦㗪炻ⷓ冒䔞⇍炻ᶵ⎗㔯庱ˤġ⓷㚘烉䓐ᶱ⮞䈑炻剙倂㇨ᶵޜࢂᅽǻаᢀΚࡺǴᖷฅ໒৴Ǵޣࢂ࿾ǻՖޣՖ٣ǻՖ!!!! !!!!!!ᄇǶ67 㓅炻ḹỽ䎦俞烎䫼ġ㚘烉䴻晾ᶵ婒炻⚈埴忻⽫㶐㓭䎦ˤ˭ĶĹ 䧖䧖㤕䚠暋ẍ忻䚉炻㘢柿㊯䣢⎗㕤夳䔘䚠㗪曰㳣⇌㕟ˤ㚱Ṣ⺽徘ˬ㕡䫱䴻˭⓷⇘䚄䓐ᶱ⮞䈑忋㬌嗽⇑䓐ᷕ奨ˬ⚃⎍⏎⭂˭䘬怖娖堐徘炻㊯⺽⽫⾝冯伒⿏㛔䨢䘬䥒奨⿅ょ炻 ⎗㓹㾇Ḽ微⚃慵伒䘬剙倂厑啑悥䃉㱽㓹嬟炻Ķĺ ⤪ỽ⎗傥栗䎦㤕㹭䚠忁ᾳ⓷ ẍ⮯ㆢ〼⮎嶸⮶⎹㘢ㄏ攳䘤炻⽆㟡㛔ᶲ妋㰢伒晄䘬⓷柴ˤ伒䓙䓇⽫炻奨⽫柴炻㘢柿⚆䫼婒䴻℠䷙㛒妨⍲炻Ữᾖㆢ⽫㶐㗪⌛㚫栗䎦ˤ㘢柿⍰婒烉ˬ⋩ 㛔ᶵ䓇炻⇯伒⿏冒䨢炻Ữ㚱`⎵炻ᶨ↯媠㱽ℐ㗗⤪㬌ˤ忁䧖⊭⏓ㆢ〼䘬ᾖ らˣ⋩┬⍲晄忻㱽炻Ṏᶵ⎗妰炻埴侭䇦㗪冒ẍ㘢≃㕇惴炻ㆾṾ䁢㰢䔹炻卓埴㕡㱽橼䲣ᷳ㇨ẍ㬠䁢ᶱ㗏埴㱽炻㗗⚈⽆ㆢ〼₨⺷⺽ℍ炻徸㬍㶙⊾炻䓙ḳ 夳ᶨ䚠ㅱ䓇恒夳ˤỽẍ㓭烎䚠䚠ᶵ⎴炻晙栗庽慵㚱䔘炻⽫劍㖶Ḯ炻⤪掉㶐 ㆢ侴扄㍍䎮ㆢ炻㚨䳪忼农ᷕ忻䨢ㄏ䘬橼ぇ炻怈崭忶ㆢ〼昌伒ἄ䁢㶙Ⰼᾖ㱽 ⤥慄冒䎦ˤ˭ķı 嵛夳忁ṃ㤕䚠婾徘ᷕġ⊭⏓㘢柿ᾳṢ䘬䴻槿䳗䧵炻忁㗗朆ⷠ ᷳ㕡ὧ㱽攨䘬ᶨ凔シ佑ˤ 慵天䘬墄⃭炻⚈䁢ᾖㆢ忶䦳ᷕ暋⃵↢䎦ᶨṃ䈡㬲⠫䓴炻天䞍⤪ỽ⇌㕟℞晙 ġġġġġ˪㕡䫱ᶱ㗏埴㱽˫⇯↮ㆸ℟ℕ䶋ˣ嬀怖晄ˣ䤩㱽ˣℏ⼳天始ˣᾖ埴ˣ ⏓シ佑炻⥳傥 ↢怑↯䘬⚆ㅱˤ

ˢ 54 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 ᷕĮ ᷕ。 57 忁悐℠䯵ℏ⭡夳˪⣏㬋啷˫Ⅎ 46炻枩 943 ᶲĮ949 ᶲˤ䫔ℕ枭ˬ⍿ㆺ˭ℏ⭡仢䔍ˤ 55˪㐑姞㬊奨˫妨烉ˬ劍㫚ㆢ〼Ḵᶾ慵晄炻埴⚃䧖ᶱ㗏侭炻䔞嬀枮㳩⋩⽫㖶䞍忶⣙炻 ĶĹġġ夳˪⣏㬋啷˫Ⅎ 46炻枩 946 ᶳˤˢ ġġġġ䔞忳微㳩⋩⽫ẍ䁢⮵㱣炻㬌Ḵ⋩⽫忂䁢媠ㆢᷳ㛔ˤ˭℞⼴㗗⎬⽫ℏ⭡䘬妋婒ˤ⍫夳 Ķĺ˪媠䴻天普˫⌟ 14 妨烉ˬ⍰ὅ˪㕡䫱䴻˫ḹ烉剙倂厑啑ḹ烉Ḽ微⚃慵ㆹṎ傥㓹炻䚄 ġġ˪⣏㬋啷˫Ⅎ 46炻枩 39 ᶳĮ40 ᷕˤ ġġġġ₏䈑侭ㆹᶵ傥㓹ˤ˭炷˪⣏㬋啷˫Ⅎ 54炻枩 130 ᶲ炸ˢ ķıˢ 56 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 ᷕ Į ᶳˤˢ ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 948 ᶳˤ 244《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 245

ᇝԜࠔऩ΋ၹǵΒǵΟၹǴᒿཀӭϿǹऩঋᇝȠݤ๮ȡᎩࠔҭளǴ ᝤǶϻᇝ࿶ϐݤǴ྽٬ЎѡϩܴǴॣᖂ៏ΑǴόڂᐍӬዂԓ ՠόளᇝᎩ࿶ޠΡȃݳ๽᝜ݳ ⇵枭⮵㕡䫱ㆢ₨ℏ⭡䘬妶婾炻㚱≑㕤Ḯ妋㘢柿㇨⇞ㆢ㱽䘬㔜橼₨㱽㠿 ቨό࡚Ǵᛠጔ࿶ύЎѡǴӵჹЎό౦ǴόளᙤᇤǶ྽ԛᓉЈΑॣ ຒ៏ΑǶقᘂǴᗨόளॣᖂǴԶЈᐕᐕྣፏѡကǴكޜǴӵ܄㤪炻Ữᶵ⎴ㆢġ㱽㚫㟡㒂㇨ὅ䴻℠侴㚱㇨婧㔜ˤἳ⤪炻⎬㛔㇨婳ᶱ⮞⎵ġ䧙ὅ ᖂ ᎦΟᝊǴදࡼ౲ғзΕε४΋ჴნࣚǶ74ٮ䴻℠ℏ⭡侴䔘烊ˬ㱽厗ᶱ㗏埴㱽˭䈡↿ˬℕ㟡ㆢ〼˭ġ枭䚖烊ˬ℟㣲㝅㶐㯜˭ ၮԜݤॣкᅈݤࣚǴ 䁢˨婳奨ᶾ枛ㆢ㱽˩㇨䌐㚱烊ˬ暄䚌梇㿹媠㕡˭㗗˨慹⃱㖶ㆢ㱽˩䘬䌐䈡枭䚖烊ℵ侭炻⎬㛔⮵婎␺ˣ婎䴻ˣ䥒⛸㚱ᶵ⎴䘬夷⭂ˤ㬌嗽ℵ德忶˪㐑姞 ᾖ⬠㱽厗ᶱ㗏㚨慵天䘬ᶨ⑩㗗˨⬱㦪埴⑩˩炻忁㸸冒ㄏ⿅䘬奨溆炻Ṿ⛐ 㬊奨˫⌟ 3ˬ㱽厗ᶱ㗏埴㱽˭冯⇍埴㛔˪㱽厗ᶱ㗏ㆢ₨˫䘬妶婾炻ℵ⡆忚 ˪㱽厗䴻⬱㦪埴佑˫⮯㬌⑩⇌䁢⭂⽫ᾖ佺䘬ˬ䃉䚠埴˭炻侴⮯䴻㛓˨㘖岊 ⮵⣑⎘ㆢ㱽㔜⎰䈡刚䘬䎮妋ˤġ 厑啑⊠㱽⑩˩⇌䁢㔋⽫ᾖ佺䘬ˬ㚱䚠埴˭ˤķĵ 㘢柿⎴シ㬌䧖⋨↮炻㕤㗗ᷣ ġġġġġġġ˪㐑姞㬊奨˫㇨庱ˬ㱽厗ᶱ㗏埴㱽˭䘬䥖ㆢ䦳⸷⤪ᶳ烉ᶨˣ♜㶐忻⟜烊天ὅ˪㘖岊奨䴻˫ℵ䳸⎰˪㱽厗䴻ġ˫䫱⇞⭂㱽厗ㆢ㱽炻ķĶ Ữ娵䁢˨⬱㦪埴 Ḵˣ㶐幓烊ᶱˣᶱ㤕ὃ梲烊⚃ˣ婳ἃ烊Ḽˣ䥖ἃ烊ℕˣℕ㟡ㆢ〼烊ᶫˣ怞 ⑩˩ġ冯˪㘖岊奨䴻˫㚱䚠庼䚠ㆸ䘬ἄ䓐炻⼴䴻Ṏ℟ġ㚱䓙ḳㆢ忂⎹䎮ㆢ䘬⮎ 㕳烊ℓˣ婎䴻烊ḅˣ⛸䥒烊⋩ˣ嫱䚠ˤ䃞㛒夳⎬枭䚖ℏ⭡䘬婒妋炻⁭㕤℞ 嶸㊯⮶ˤķķ ⚈㬌炻⛐˪ġ㱽厗ᶱ㗏ㆢ₨˫ᷕ丆㕳婎䴻冯⛸䥒Ḻ䚠廒ġ㚧炻⌛ἧ ⼴ˬシ㬊奨˭悐ấ⺽˪㘖岊奨䴻˫䔍婒奨㘖岊厑啑ᷳ㱽ˤķĲ ⎎⬀⇍埴㛔˪㱽婎䴻ᾖㆢṵᶵ⎗⺊㡬⚃㗪⛸䥒炻昌朆㗗⸛ġ㖍ᶵ佺䥒⛸炻ㇵġ⼿忂圵⮰埴婎䴻厗ᶱ㗏ㆢ₨˫炻㚱⮵⎬枭₨䭨ℏ⭡䘬℟橼婒㖶炻ㆸ䁢Ḯ妋㬌ㆢ㱽䘬慵天ὅ ㆢ〼ˤ 㒂ˤķĳ ⇍埴㛔⛐⋩ᾳ₨䭨ᷳ⇵ℵ≈⊠ᾖˣ⇵㕡ὧˣᾖ埴ᶨ⽫䱦忚㕡㱽炷㬋斄㕤䥒⛸ġ䘬奨゛ℏ⭡炻˪㐑姞㬊奨˫䘬ˬ㱽厗ᶱ㗏ġ埴㱽˭妨⍲ˬ㬟⺷ᾖㆢ⇵ ⤥ᶨ⽫䱦忚䘬⽫䎮㸾⁁炸ᶱ枭烊℞㫉炻⛐婳ἃ冯䥖ἃᷳ攻㍺ℍ 㔯ᾖ奨˭䘬㕡㱽炻⌛ὅ˪ġ㘖岊奨䴻˫㔯⎍奨゛㘖岊厑啑䣢䎦ᷳ㱽炻ġẍ⍲㊯孂㫶䘬₨䥖烊⍰㕤ℕ㟡ㆢ〼⼴朊墄ᶲ⊠婳ˣ晐╄ˣġ徜⎹ˣ䘤ġ栀⚃㱽侴ㆸˬḼ 溆奨゛⠫䓴ᷕ⎬ᾳḳ䈑䘬㱽佑喲⏓烉〼˭㱽攨烊㕤⛸䥒ᶨ枭⇯㖶䘥㧁䣢ġˬ⛸䥒⮎䚠㬋奨㕡㱽˭ˤ忁悐ㆢ㱽䘬䈡 Ǵࢂ๦ᙓคᅅϤઓ೯ǹУԖճҔǴӵ೯ϐ௘੯ǹޣϤУқຝق 溆ᷳᶨ㗗ˬġℕ㟡ㆢ〼˭炻ὅ˪㘖岊奨䴻˫冱䣢ℕ㟡㇨䉗伒㤕ġ炻ẩ㛃忂忶ㆢ ಻ॄǹคᅅคࢉǴᆀϐࣁқǶᓐ΢ΟΓǴي〼ἧℕ㟡㇨崟ᶨ↯慵伒傥⣈䔊䚉㶭ġ㶐ˤ⛐ˬ怞㕳˭炷埴忻炸ᶨ枭炻⃰䧙⾝ ຝԖεΚǴ߄ݤ ᶱ⮞炻ġ䃞⼴ᶨ⽫婎⾝˪㱽厗䴻˫炻ὅ啱䴻≃ẍ䌚⼿㹭ġ伒␴ᶱ㗏䘬㓰ㅱˤ婎

䴻㕡㱽庱㕤ˬ婎䴻˭炷ġ慵㖶婎䴻㕡㱽炸枭ᶳ炻㚱℟嵛婎炷婎⾝ℐ䴻炸冯ᶵ ķĴˢ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 953 ᶳĮ954 ᶲˤ ķĵˢ ℟嵛婎炷⎒婎⾝ᶨ⑩ㆾᶨ⌟䫱炸ℑ䧖炻㕡㱽慵溆⛐㕤烉 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 ᶲĮᷕˤ ķĶˢ⍫夳㊁叿烉˨˪㱽厗ᶱ㗏ㆢ₨˫ᷳ䞼䨞ʇʇ⽆䴻℠佑䎮⎹⮎嶸₨⺷䘬廱⊾˩炻˪㻊 ġġġġ⬠䞼䨞普↲˫䫔 9 㛇ĩ2009 ⸜ 12 㚰Ī炻枩105Į148ˤ ķķġġ㘢柿˪㐑姞㬊奨˫⌟ 3 妨烉ˬ˪㘖岊奨˫ḹ烉⮰婎⣏Ḁ炻ᶵℍᶱ㗏烊㖍⣄ℕ㗪ㆢℕ ϞࣁՉΟࢁࡺǴ྽ᇝȤӼ኷Չȥ΋ࠔǴཱུз೯ճǶऩ௽ⷬਔǴ ġġġġ㟡伒ˤ˨⬱㦪埴⑩˩ḹ烉㕤媠㱽䃉㇨埴炻Ṏᶵ埴ˣᶵ↮⇍ˤḴ䴻㛔䁢䚠ㆸ炻寰⎗➟ ġġġġ㔯㉺䪞烎味ᷫ䁢䶋⇵⼴Ḻ↢炻朆䡑䔘ḇˤ˨⬱㦪埴⑩˩嬟㊩ˣ嬨婎ˣ妋婒ˣ㶙⽫䥖 ġġġġ㊄䫱炻寰朆ḳ俞烎˪奨䴻˫㖶䃉䚠ㆢ〼炻ㆹ⽫冒䨢炻伒䤷䃉ᷣ炻ㄏ㖍傥㴰昌炻寰朆 ķĲˢ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 14 ᶲĮᷕˤ ġġġġ䎮俞烎⋿ⱛⷓḹ㚱䚠⬱㦪埴ˣ䃉䚠⬱㦪埴炻寰朆⯙ḳ䎮⼿⤪㗗⎵烎㊩㗗埴Ṣ㴱ḳᾖ ķĳˢㆢ㛔夳˪⣏㬋啷˫Ⅎ 46炻枩 949 ᷕĮ955 ᶳˤ㬌㛔⎗傥䴻⬳ẋ思⺷ĩ964ſ1032Ī 䘬ᾖ妪炻 ġġġġℕ㟡ㆢ炻䁢ぇℍ⺬⺽炻㓭⎵㚱䚠烊劍䚜奨ᶨ↯㱽䨢䁢㕡ὧ侭炻㓭妨䃉䚠炻⥁嫱ᷳ㗪炻 ġġġġㆢ㛔⇵㚱思⺷㇨㑘˨㱽厗ᶱ㗏ㆢ₨⊀⭂⃫㛔⸷˩ˤ ġġġġ〱䘮ℑ㌐ˤ劍⼿㬌シ炻㕤Ḵ䴻䃉䔹ˤ˭炷˪⣏㬋啷˫Ⅎ 46炻枩 14 ᶲ炸ˢ 246《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 247

ምѦ٣ǶቶᇥӵȠݤ๮࿶ȡǵȠද፣ᢀ࿶ȡـ΋࡭ߎখ݌Ǵ΋࡭ߎখ፺Ǵ΋࡭ӵཀ੧Ǵ߄Οඵۚคᅅഗ ) ϖటǴளృፏਥǴ ! ! ϓϓ *Ƕ݌ᔕຝૈՉǴ߄ችᏤՉǹ!፺ᙯ߄рଷǹӵཀ߄ύǶ ύ܌ܴǶ79 ኷Զࣁ౜!ϐǴە܌ΟࢁΨǴᒿيǴࢂද౜ՅޣيـǾǾҢ഻ ! Ǵջࢂཁ⡗αᇥ!ᅿᅿݤΨǴ ⛐˪㘖岊奨䴻˫ᷕ忚埴㶙↯ㆢ〼᷎奨゛㘖岊厑啑冯媠ἃ⤪Ἦẍデ⼿℞䣢䎦ޣߒᛥѭق҂Ѹ!પբқҏϐႽǶᇟ! ΢ԾӧբݤߐΨǶ78 ≈㊩炻㗗ㆢ〼㹭伒䘬慵溆㕡㱽炻ⰌⰌ㶙⊾炻⍲军㚨⼴⥳ⷞ↢㬌䧖䃉伒䚠ㆢ!يຝܭࣣݤ๮Οࢁϐ౦ӜǶளԜཀǴ ! 〼ˤķĺ˪㱽厗ᶱ㗏ㆢ₨˫㬌嗽侣廱忁ᾳ㫉⸷炻ẍ奨⽫朆⽫ˣ伒䤷䃉ᷣ䘬ˬ奨 ⍇㛔⛐˪㘖岊奨䴻ġ˫㇨徘奨゛ℏ⭡⎒ġ⤪⚾⁷⺷㍷丒炻㘢柿ġ䁢℞⃭⮎㇨尉⽝⽫⮎䚠ㆢ〼˭䁢椾炻䓙ˬᶵ㕟䳸ἧ炻ᶵỷἧ㴟˭䘬㔋⽫䉨ン忚ℍ炻⿅ょ䨢 ġ䘬㱽䚠シ㵝炻栆⎴㕤⇵徘ġ˨㕡䫱ㆢ㱽˩䘬ˬ堐㱽˭忚嶗ˤὅ㬌炻⛐奨゛㘖⿏⮎䚠炻㶐昌䄑゙冯㤕晄炻ẍ冯ᶱ㗏䚠ㅱ炻忂忶ᶱ㗏≃侴夳㘖岊厑啑冯⋩ ġ岊厑啑䣢䎦䘬匲♜⟜㘗ġᷳ晃炻⮯℞徜廱⇘˪㱽厗䴻˫䘬ἃġ㱽柀妋炻⻟⊾厑㕡媠ἃ㐑ġ枪婒㱽ġ炻侴⼿忂忼ᶨ↯㱽攨ˤ㎃妨ᷳ炻˪㘖岊奨䴻ġ˫㗗䓙ㆢ〼侴啑埴䘬䱦䤆ˤ˪㱽厗ᶱ㗏ㆢ₨ġ˫⮯ˬ⛸䥒˭枭㚜⎵䁢ˬ㖶⛸䥒⮎䚠㬋奨㕡夳㘖岊䣢䎦䘬忚嶗徸㬍忚嵋奨⽫⮎䚠ㆢ〼炻Ṿ≃≈㊩䘬シ␛庫㽫烊˪㱽厗㱽ġ˭炻倂䃎㕤䨢⿏⮎䚠ㆢ〼烉 ᶱ㗏ㆢ₨˫䓙⮎䚠㬋奨ẍ㶐⊾䄑ġ゙㤕晄炻忚ℍᶱ㗏炻⼿夳㘖岊冯媠ἃ䁢埴侭婒㱽炻“慵冒≃攳䘤㘢ㄏ冯ᶱ㗏ˤ ˫ᢀǴઇᚯ࿾཰ǶϓՖܴ҅ᢀǻӵ๦ᙓݤ!όᘐ่٬ǴόՐ ġġġġġ˪㱽厗ᶱ㗏ㆢ₨˫䘬㛓枭㗗ˬ䔍㖶ᾖ嫱䚠˭炻栆Ụ˪㕡䫱ᶱ㗏埴㱽҅!ۺ⻃ ǻՉ ᷳˬ㤕䚠䎦˭䘬ἄ䓐炻Ữ㚱⇍㕤˪㕡䫱ᶱ㗏埴㱽˫┬ら㤕䚠ℤ冱炻㬌嗽ˬ嫱ޜӵჴ࣬Ǵ!ࢂӜ҅ᢀǶϓՖӜᢀ΋Ϫݤޜ٬ੇǴᢀ΋Ϫݤ Ј 䚠˭㇨↿䣢侭悥㗗曰䐆⤥䚠炻㊯⎹ᾖㆢ忶䦳䘬ġ㬋朊ㆸ㝄ˤㆢ㛔婒烉ˬᾖᶱ؃ጔნǴǾǾӵࢂ฻ᅿᅿӢጔ!ύ܌ӰЈᒿۺ྽ᒅᢀ!౜ӧ΋ޣ ⇍↮ό௭Ǵόॸ 㗏㗪㕤ġᶱᶫ㖍ᷕ攻炻ㆾ㺧ᶱᶫ㖍⶚炻㚱ᶱ䧖埴侭嫱䚠ᶵ⎴炻Ṳ䔞䔍ڗᢀǴҭόӸૈ!ᢀǴό܌౥ഖόёளǴǾǾࡽόள གྷόଆǴ!Јத஍ฅǴҭόՐ஍ฅǴǾǾࢂӜᢀЈ ᷳˤ˭嫱䚠㬠栆䁢ˬᶳ㟡嫱䚠˭䘬ˬㆺ㟡㶭㶐˭ˣˬᷕ㟡嫱䚠˭䘬ˬ⭂㟡ۺό๱Ǵ΋Ϫ คЈǵݤόՐݤǴፏݤှಥǴྐᒅ஍ᓉǴբࢂᝍ৷!Ӝε!ᝍ৷Ǵ 㶭㶐˭ˣˬᶲ㟡嫱䚠˭䘬ˬㄏ㟡㶭㶐˭炻㭷䧖嫱䚠ℵ↮ᶲᷕġᶳᶱ⑩炻ℙ㚱 Ӝಷᝄᝍ৷ǴӜค࿾࣬ᝍ৷ǴӜઇᚯЈ᛽ᝍ!৷ǶՉԜᝍ৷ǴЈ ḅ⑩ˤ忁ṃ悥㗗ġ埴侭忶⍣ᶾ㚦䴻ᾖ佺ㆺ⭂ㄏ䘬┬㟡䳗䧵炻ġ侴㕤Ṳ䓇䱦忚ㆢ բ࿾ᅽፏݤࣣ 〼㗪䎦崟䘬⎱䤍⽝⃮ˤĸı 埴侭ġ⎗㒂㬌ἄ䁢⍫䄏⮵ᾖㆢ⮎嶸ᷕ㇨デ⼿䘬⠫䚠܌Ֆǻ΋Ϫ!Ӱགྷᜬॹޣа܌ӵࢬНǴόՐݤύǶ வЈଆǴᚆЈϐѦ߾ค࿾ᅽϷ΋ϪݤǶऩᢀЈคЈǴ߾࿾ᅽค 忚ġ埴⇌㕟␴柀㚫炻᷎㲐シ冯䚠Ụ䘬櫼䚠≈ẍ揹⇍炻ẍ性⃵⍿⇘婌⮶炻⤪ㆢ ǶӵࢂᢀਔǴૈઇ΋Ϫғԝ 㛔ᷕ婒烉ˬ㗗ᶱ䧖㬋䚠ᷕㆾ㚱櫼ḳ䚠Ụ炻劍嫱㬌㱽ㅱ┬↮⇍炻ᶵ⼿⌛䓇䫱ޜǴ߾΋Ϫፏݤࣣޜ܄࿾ᅽޕЬǹ ϐύ ⽫ḇˤ˭ĸĲ 䔞䃞炻⎗傥⚈忶⍣㇨忈伒ら忶慵炻ᾖġㆢ忶䦳ᷕ䎦ġ崟⿸⾾⠫䓴炻ۺۺЈమృǴيઇǴ܌ᜬॹǵΟࢥӰགྷǵཱུख़ൾ཰Ǵҭค ό๱ಒ༾഍ࣚǶаࢂӢጔǴளᆶΟࢁ࣬ᔈǹΟ ㆢ㛔⻟婧ㅱ䓐ġ㬋䡢㕡㱽≈⻟ㆢ〼≃⹎炻ġ䳪军ἧら䚠晙㰺侴䘤崟嫱䚠ˤ忁䧖ڙΑፏݤǴόྣ ЈύǴۺද፣ϷΜБՕነഗᇥݤǴ΋Ϫݤߐ஼౜΋ـࢁΚࡺǴջ 68 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 954 ᶲĮᷕˤ ߚ΋ߚ౦ǴคԖምሖǶǾǾࢂӜՉޣᢀЈჴ࣬ᝍ৷ǴϤਥόᘐ ˢ 69 ⍫夳˪⣏㬋啷˫Ⅎ 9炻枩 392 ᶳĮ393 ᶲ。 70 ⍫夳㊁叿烉˨˪㱽厗ᶱ㗏ㆢ₨˫ᷳ䞼䨞ʇʇ⽆䴻℠佑䎮⎹⮎嶸₨⺷䘬廱⊾˩ˤ 71 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 955 ᷕ。 67 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 14 ᶲĮᷕ。 248《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 249

シ佑⎒夳ġ㕤ˬᶳ㟡埴侭嫱䚠˭㛓⯦䘬䯉䞕ᶨ㭝娙烉ˬġ劍伒慵暋㹭侴傥䓐⽫炻厑啑埴䎮⾝嬲ㆸ昒夗⛘ỵˤ⍿ㆢ〼䴻℠䚠临嬗↢䘬⼙枧炻㜙㗱⋿⊿㛅㗪㛇劎⇘ㆢ〼ᶵ㬊炻ㆾ㗪夳ġ媠伒䚠炻㇨媪夳䃉柕ㇳ炻⍲㶙⛹㽩㯜ˣ䋃䀓冕ġ䨊炻㻊⛘ἃ㔁⚰攳⥳⮎埴䥖ㆢ炻⎚䯵姀庱ᷕ⣂夳䁢䎦ᶾ暨㯪侴ᾖ炻ᶼ⶚䘤⯽ㆸ 䧖䧖媠ら⠫䓴炻ġ夳⶚⽫䓇⿸䓷炻䔞慵ㆢ〼炻ㆢġ〼ᶵ㬊炻㕤⼴Ṏ⼿ㆺ㶭㶐 ₏Ṣ普橼婎⾝䁢⚳ᷣ䥖ㆢ䘬㱽㚫⼊⺷炻Ữḇᶵ᷷ᾳṢ䁢㴰昌ἃ㱽ᾖ⬠晄䣁 ḇˤ˭ĸĳ ⎗ẍ婒ㆢ㛔⮯伒ら㤕䚠䘬栗䎦䔍侴ᶵ婯炻ẍ⮰㲐㕤┬⤥⠫䚠䘬㡅侴⽆ḳㆢ〼⮎嶸䘬䭬ἳ炻ㆾ䁢㯪⍿ㆺ⼳炻ㆾ䁢婎䴻忂⇑炻ㆾ䁢ᾖ埴䱦忚烊 ↿冱䣢炻ẋ堐㝸䧖䦳⹎䘬伒㤕ㆢ昌䘬⌘嫱㕡㱽炻˪慳䥒㲊伭囄㫉䫔㱽攨˫ ᾖ㊩㕡㱽⊭㊔㶙↯ㆢ〼ˣ忈䴻婎䴻ˣ惵⎰䥒⛸䫱ˤ⋿滲唕⫸列㇨㑘˪㶐ỷ ⌟ 3 䧙㬌䁢ˬ奨䚠ㆢ〼埴㱽˭炻᷎婾婒℞佑⤪ᶳ烉ˬ埴Ṣὅ媠䴻ᷕㆢ〼㕡 ⫸埴㱽˫㗗⊭⏓䲣䴙ㆢ〼婾徘䘬䎦⬀ἃ㔁叿ἄ炻婾婒⽭枰㹴昌䄑゙冯㤕㱽⮰⽫䓐シ炻㕤朄⽫ᷕ夳䧖䧖媠䚠炻⤪厑啑ㆺᷕ㇨婒劍ㆢ⋩慵炻天枰夳⤥ 晄炻⥳傥㕤⤪Ἦ␴㶐⛇奨゛⼿≃炻㶐ᾉἃ㱽炻忚㯪䄏夳㱽幓侴䃉䣁烊᷎↿ 䚠ᷫ㹭䚠侭炻ἃἮ㐑枪炻夳⃱厗䧖䧖䐆䚠⶚炻伒⌛⼿㹭ˤ劍ᶵ夳䚠炻晾ㆢ 冱ᶱ㤕ℕ㟡㇨忈䧖䧖ら㤕炻㔀婒ㅱ䖃≈ㆢ〼炻㓡⼨ᾖἮ炻⡆攟┬㱽ˤ忁㗗䃉䙲ˤ媠⣏Ḁ㕡䫱旨伭⯤埴㱽ᷕ炻⣂㚱㬌奨䚠ㆢ㱽ˤɃɃ劍䚠䎦㗪炻列ⷓ 㘢柿ᷳ⇵䥖ㆢ㳣≽䘬⣏农ね⼊炻㛒夳ㆢ㱽冯䥒奨䘬䧵㤝䳸⎰ˤ ᷫ嬀炻ḳ枰朊㰢炻朆⎗㔯庱ˤ˭ĸĴ 嵛嫱忁䧖嫱䚠ℏ⭡㗗㘢柿⺋㲃㓞伭ἃ㔁 ġġġġġġ㘢柿㈽ℍ⋿ⵥㄏ⿅攨ᶳᷳ⇵炻㚦⍫⬠ㄏ㚈⼳ⷓ炻ㄏ㚈ℤ忂㕡䫱㱽攨炻䴻℠⍲℞ᾳṢ䴻槿柀㚫㇨⼿ˤ 㘢柿搥䞼㱽厗ᶱ䴻炻᷎忚ᾖ㕡䫱ㆢ炻⼴Ἦ夳⇘⊅䚠䎦⇵炻忻⟜㶭㶐炻㕤䥒 ġġġġġġ㘢柿㇨⇞ㆢ㱽㚱℞䴻℠ὅ㒂炻㔜⎰Ḯ䥖ㆢ₨⺷冯䥒奨㕡㱽炻ἧ℞ㆢ㱽 ⭂冯˪㱽厗˫䘬橼槿㚱⣏ⷭ忚⯽ˤ㘢柿ⷓ⮲ㄏ⿅⋩⸜⮰婎䴻℠ˣᶫ⸜ᾖ佺崭崲Ḯ⁛䴙䥖ㆢ㱽攨ἄ䁢䥒ᾖᷳ⇵㕡ὧ䘬≇䓐炻㛔幓⌛㗗ᶱ䛃埴㱽ˤ忁䧖㕡䫱炻⎗䥒⛸ḅ⋩⣑炻嫱⼿⣏⮷㱽攨炻㗗妋埴ℤ⁁䘬檀巰䥒侭ˤㄏ⿅慵夾㔜⎰⼊⺷䘬⃒溆炻㗗ᾅ䔁Ḯ⎗㊱㬍⯙䎕忚埴䘬₨⺷䦳⸷炻䓙⭡㖻㑵ἄ䘬㕡凔劍䨢佑冯㱽厗⚻枻䳸⎰䘬䥒奨忚嶗炻⛐℞㑘徘ᷕㆢ〼㗗厑啑ᷣ天埴㱽ᷳ 㱽忚ℍ炻⺽ṳἃ厑啑冯䴻℠䘬䤆俾≃慷炻嗼⽫䘤曚〼忶炻婎⾝䴻㔯␴旨伭 ᶨ炻⎗昌㹭晄忻慵伒炻䘤崟䥒⭂冯䤆忂炻䌚⍾崭↉⻀⣏䘬⹎䛦傥≃ˤㄏ⿅ ⯤炻Ẍ⽫⿅⮰䱦冯㤕晄㷃昌炻忚侴奨゛媠ἃ俾侭冯⮎䚠䎮⠫炻忼农檀Ⰼ䘬叿ἄ᷎ᷕᶼ夳⇘奨⽫⮎䚠ẍ䟜昌伒㤕䘬䱦天婾徘炻奨䄏幓⽫冯伒⿏㛔Ἦ䨢 ᶱ㗏冯㘢ㄏ橼槿ˤ忁䧖ㆢ㱽䳸⎰Ḯ䥖ἃˣㆢ〼ˣ婎⾝ˣ䴻埴ˣ䥒⛸䫱⣂㧋 ⭪炻⽡⸽⍾㴰㤕晄炻⺽䘤⭂ㄏ冯䤆忂炻ㆸ⯙冒⛐䃉䣁䘬厑啑⠫䓴ˤ㕤䥖ㆢ 㱽攨炻㭼崟╖䲼䘬䥒⛸ᾖ㱽炻⎗怑䓐㕤㚜⣏䭬⚵䘬⬠ἃ佌䛦炻ὅ㒂ᾳṢᾖ 忂埴䘬ἃ㔁㔯⊾婆⠫炻㘢柿⛐ㄏ㚈冯ㄏ⿅䘬㊯⮶ᷳᶳ炻⮯ㆢ㱽冯䥒奨 Ḯ ⬠㟡㨇侴㕤ᶵ⎴㕡㱽䘬忳䓐㰚⍾䚠ㅱ䘬橼槿ˤ 㚜䵲⭮䘬䳸⎰炻᷎䲵ℍ䥖ㆢ䘬⬿㔁₨⺷炻⍰㍉˪㕡䫱䴻˫ẍ⢾䘬䴻℠䁢ὅ 䴻⇞ἄ⣂䧖ㆢ₨炻ἧ⼿ㆢ㱽䌚⼿∝㕘⼊⺷䘬廱⊾炻㶙⹎冯⺋⹎悥⼿⇘㉻ နȃ๗፤ ⯽ˤ ġġġġġġ㘢柿㇨⇞ㆢ㱽ẍㆢ〼䴻℠䁢啵㛔炻惵⎰Ṿ冒幓䘬ᾖ⬠䴻槿炻⃭⮎冯慵

⣏Ḁἃ㔁䘬ㆢ〼㱽攨㛔Ἦ℟㚱㶙Ⰼ厑啑埴㱽ᷳ⇵㕡ὧ䘬シ佑炻⛐⋩㕡㔜䥖ㆢ₨㱽炻⮶ℍ䥒奨䘬ᾖ佺㕡㱽炻忚埴℟㚱∝㕘シ佑䘬㔜⎰ˤ℞ㆢ㱽䈡媠ἃ俾侭⇵䘤曚ㆢ〼冯⾝ἃ婎䴻炻ㄹ啱ἃ≃␴䴻≃㹭昌伒晄炻ẍ㯪㶙⊾厑刚㬠䳸䁢ẍᶳ⸦溆烉ĩ ᶨ Īġ㖯厗ㆢ㱽䁢ᶱ㗏埴㱽ˤㆢ〼ᶵℵ⎒⭂ỵ䁢䥒奨啑忻䘬⮎嶸ˤ⛐ᶨṃㆢ〼䴻℠ᷕ炻⶚⣏ⷭ⁦⎹㴰䀥妋⌬䘬ᶾ὿⇑䙲徥徸炻䘬⇵㕡ὧ炻⶚ㆸ㔜橼ᶱ㗏埴㱽䘬慵天ᶨ䑘炻䓙ᶨ⽫ㆢ〼侴昌㹭㤕晄ˣ⮰䱦⽫⿅炻⺽䘤䥒⭂冯㘢ㄏ䘬㶙Ⰼ橼槿ˤĩ Ḵ Īġḳㆢ䁢➢ℍ⮎䚠䎮ㆢˤ䓙ḳ埴 72 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 954 ᶳˤ ㆢ〼䘬℟橼㑵ἄ㕡㱽忂⎹庫暋㌴㎉䘬奨⽫⮎䚠ㆢ〼炻扄㍍┇ぇ㘢ㄏ䘬㬊奨 73 ⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 485 ᶳĮ486 ᶲˤ ⮎嶸ˤĩ ᶱ Īġ⣂⃫⮎嶸䘬㕡㱽㔜⎰ˤ滳ㆺ幓⽫ˣ㬠ὅᶱ⮞ˣὃ梲ᶱ⮞ˣ䥖 250《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 251

ἃ⾝ἃˣ䘤曚〼忶ˣ婎䴻⾝␺ˣ奨⁷䥒⿅ˣ⮎䚠䎮ㆢ炻ℙㆸᶨ⣿ㆢ〼䥒奨 ୥ՄНᝧȈ 㱽攨炻⮵㱣䧖䧖ᾖ⬠忶䦳䘬晄䣁ˤĩ ⚃ Īġ㚨Ἓ㓰槿䘬㡅ẞ姕⭂ˤ忻⟜䘬匲 Ȉᝳڑˣ㗪攻䘬⍾㑯ˣㆸ⒉䘬䱦怠ˣ堋梇䘬⁁彎ˣ幓⽫䘬婧怑ˣ₨䥖䘬ḽ䃞ˣ Κȃѡх♜ 䛦㱽䘬䚠ㆸ炻ἧㆢ〼埴侭⛐⎬䧖㡅ẞ␴⎰䘬ね㱩ᶳ⮰⽿㈽ℍ䥖ㆢᾖ佺ˤĩ ⼴䦎炽沑㐑伭Ṩ嬗烉˪⮷⑩凔劍㲊伭囄䴻˫炻˪⣏㬋啷˫Ⅎ 8ˤ Ḽ Īġᾖㆢ䴻槿䘬娛⮎㊯⮶ˤ㘢柿䘬ㆢ㱽冯㬊奨㑘徘⮵⎬ᾳ䥖ㆢ₨䭨䘬ᾖ㊩⼴䦎炽沑㐑伭Ṩ嬗烉˪⥁㱽咖厗䴻˫炻˪⣏㬋啷˫Ⅎ 9ˤ 㕡㱽冯㲐シḳ枭悥㍸ὃ㖶㘘妋婒炻℞ᷕ⭴⏓ṾᾳṢ䘬⮎嶸䴻槿烊℞⼴䘬⣑ ⦂䦎㵤ⶆ㱁攨䪢ἃ⾝嬗烉˪厑啑䑼䎆㛔㤕䴻˫炻˪⣏㬋啷˫Ⅎ 24 ⎘⬠Ṣ两临䁢ㆢ₨㑘⮓庼≑₨炻⯌℞䴎↢奨⽫䘬䳘悐㊯溆ˤ➢㕤ẍᶲḼ枭 ĩ ∱ Ī ⬳炽㙯䃉囄⣂嬗烉˪ἃ婒奨㘖岊厑啑埴㱽䴻˫炻˪⣏㬋啷˫Ⅎ 9ˤ 䈡刚炻⣑⎘ㆢ㱽㇨怑ㅱ䘬埴侭㟡㨇䭬⚵庫⮔炻伖幓㕤列⤥䘬ᾖ㊩䑘⠫冯㡅 ⊿㵤炽㱽䛦嬗烉˪⣏㕡䫱旨伭⯤䴻˫炻˪⣏㬋啷˫Ⅎ 21ˤ ẞ炻啱䓙⎴⍫忻⍳䘬Ḻ䚠䟍䣒炻忳䓐⣂⃫㔜⎰䘬䥖ㆢ冯䥒奨㱽攨炻枮⇑䌚㠩炽慳₏䣸㑘烉˪⻀㖶普˫炻˪⣏㬋啷˫Ⅎ 52ˤ ⍾㶙Ⰼ䘬⬿㔁橼槿ˤ 㠩炽慳ㄏ䘶㑘烉˪檀₏⁛˫炻˪⣏㬋啷˫Ⅎ 50ˤ ġġġġġġ㘢柿㇨⇞ㆢ㱽⎗忂䓐㕤↢⭞冯⛐⭞䘬埴侭炻℟㚱䓙㶢ℍ㶙䘬ㆢ〼䥒奨昳炽㘢柿婒ˣ㱽ヶ姀ˣ㿴枪ℵ㱣烉˪慳䥒㲊伭囄㫉䫔㱽攨˫炻˪⣏㬋啷˫ 㫉䫔炻枿傥≑䙲ἃ㱽ġ⮎嶸ˤ⤪ỽ崭崲䶐⇞䔞㗪䘬側㘗㡅ẞ⍲庫䁢檀㧁䘬㓰 ġġġġġġġġℲ 46ˤ 槿姕⭂炻⚈ㅱ䎦ẋⶍ⓮䣦㚫䘬䓇㳣⼊ン侴≈ẍ婧䭨怑ㅱ炻嬻㚜⣂ἃ㔁埴侭昳炽㘢柿㑘烉˪㱽厗ᶱ㗏ㆢ₨˫炻˪⣏㬋啷˫Ⅎ 46ˤ ⼿ẍ⍫冯℞ᷕ侴䌚⼿ᾖ⬠⇑䙲炻㗗⿅侫⣑⎘ㆢ㱽ᷳ䎦ẋ⮎嶸₡ῤ䘬ᶨᾳ慵昳炽㘢柿婒ˣ㿴枪姀烉˪㕡䫱ᶱ㗏埴㱽˫炻˪⣏㬋啷˫Ⅎ 46ˤ 天婚柴ˤ㛔㔯⛐䎮妋⣑⎘ㆢ㱽䘬䱦㶙⮎嶸ℏ㵝ᷳ⼴炻㛇㛃傥㓰㱽℞∝㕘䴙昳炽㘢柿婒ˣ㿴枪姀烉˪婳奨枛䴻䔷˫炻˪⣏㬋啷˫Ⅎ 39ˤ ⎰䱦䤆炻㍊䳊℞⎗埴䘬䔞ẋ⮎嶸㧉⺷炻䓙㕤䭯ⷭ㇨旸炻䔁⼭⎎㔯⼴临䞼昳炽㘢柿婒ˣ㿴枪姀烉˪㐑姞㬊奨˫炻˪⣏㬋啷˫Ⅎ 46ˤ 䨞ˤ 昳炽㿴枪个烉˪⚳㶭䘦抬˫炻˪⣏㬋啷˫Ⅎ 46ˤ 昳炽㿴枪㑘烉˪昳⣑⎘㘢侭⣏ⷓ⇍⁛˫炻˪⣏㬋啷˫Ⅎ 50ˤ Ⓒ炽忻⭋㑘烉˪⺋⻀㖶普˫炻˪⣏㬋啷˫Ⅎ 52ˤ Ⓒ炽忻⭋㑘烉˪临檀₏⁛˫炻˪⣏㬋啷˫Ⅎ 50ˤ Ⓒ炽忻ᶾ普烉˪媠䴻天普˫炻˪⣏㬋啷˫Ⅎ 54ˤ

Ρȃ౫х຀ձȈ ⌘枮 ĩ1981Ī烉˪⇅㛇⣏Ḁἃ㔁ᷳ崟㸸冯攳⯽˫炻⎘⊿烉㬋倆↢䇰䣦ˤ ⌘枮 ĩ1933Ī烉˪厗暐普˫，䫔 4 Ⅎ炻⎘⊿烉㬋倆↢䇰䣦ˤ ␐ỗ㇉ (2009 ⸜ 12 㚰 )烉˨ᷕ⚳ᷕᶾ䲨⛐⭞厑啑ᷳㆢ㱽烉⮵˪⣏忂㕡⺋ ġġġġġġㆢ〼㹭伒匲♜ㆸἃ䴻˫䘬侫⮇˩炻˪⎘⣏ἃ⬠䞼䨞˫䫔 18 㛇炻枩 1Į32ˤ 252《華梵人文學報》天台學專刊 ⣑⎘ㆢ㱽䘬∝㕘㔜⎰㧉⺷ 253

湫⚳㶭 2009 ⸜ 12 㚰烉˨˪㱽厗ᶱ㗏ㆢ₨˫ᷳ䞼䨞ʇʇ⽆䴻℠佑䎮⎹ ( ) A Study on the Creative Integration Model of the ġġġġġġġġ⮎嶸₨⺷䘬廱⊾˩炻˪㻊⬠䞼䨞普↲˫䫔 9 㛇炻枩 105Į148ˤ 湫⚳㶭（2012 ⸜ 1 㚰）烉˨⋿ⱛㄏ⿅䘬ㆢ〼⿅゛˩炻˪㎕媎⬠↲˫䫔 22 㛇炻 Tiantai Repentance Rituals ġġġġġġġġ枩 129Į166ˤ 慳俾♜ ĩ1999Ī烉˪ㆺ⼳⬠䵙天˫炻㱽溻ℐ普䫔 3 Ⅎ炻⎘⊿烉㱽溻㔯⊾ḳ Kuo-ching Huang ġġġġġġġġ㤕㚱旸℔⎠ˤ ᷕ㛹⃫ ĩ1995Ī烉˪⣏Ḁἃ㔁̯⿅゛˫炻㜙Ṕ烉㗍䥳䣦ˤ Abstract ⸛ⶅ⼘ ĩ1990Ī烉˪㶐⛇⿅゛̩⣏Ḁㆺ˫炻㜙Ṕ烉㗍䥳䣦ˤ In this article, I will focus on explaining the repentance rituals ⸛ⶅ⼘ ĩ1990Ī烉˪⇅㛇⣏Ḁἃ㔁̯䞼䨞 ŊŊ˫炻㜙Ṕ烉㗍䥳䣦ˤ according to Zhiyi ( 㘢柿 ), in order to broaden and deepen our knowledge ⠑ℍ列忻 (1963)烉˨ᷕ⚥ṷ㔁₨䣤̬̋̒͌ㆢ〼̯⍿⭡忶䦳˩炻˪⌘⹎ RIWKHWUDGLWLRQRIWKH0DKƗ\ƗQDSUDFWLFHVLQUHSHQWDQFHDQGWRKLJKOLJKWWKH ġġġġġġġġ⬠ἃ㔁⬠䞼䨞˫11炻2烉353Į358ˤ UHOLJLRXVYDOXHRIWKRVHSUDFWLFHV7KHIXQGDPHQWDOSXUSRVHRI0DKƗ\ƗQD ⠑ℍ列忻 ĩĪ烉˨㱽厗ㆢ㱽̩㬊奨˩炻斄⎋䛇⣏䶐烉˪㬊奨̯䞼䨞˫炻 practices in repentance is to release or liberate ourselves from karma- ġġġġġġġġ㜙Ṕ烉ⱑ㲊㚠⸿炻枩 Į335ˤ effects resulting from our ‘wrong doings’; yet, it also implies a tendency 朄察㬋晬 ĩĪ烉˪⇅㛇⣏Ḁἃ㔁̯ㆸ䩳忶䦳˫炻Ṕ悥烉䘦剙剹ˤ IRUSXUVXLQJZRUOGO\EHQH¿WV'XULQJWKH6RXWKHUQDQG1RUWKHUQ'\QDVWLHV practices of repentance had become popular, yet no case has been found where repentance ritual and meditation were combined in that period. When Zhiyi studied under Huiguang ( ㄏ㚈)and Huisi( ㄏ⿅), he experienced and achieved a deep understanding of the religious sense of practicing repentance. Later, he integrated the methods of practicing repentance and meditation to create an advanced model of Buddhist practice. The characteristics of Tiantai repentance rituals embrace the subsequent practices: (1) applying the repentance rituals to the methods of meditation, (2) proceeding to repentance in terms of true principle ( 䎮ㆢ) from repentance based on rituals( ḳㆢ), (3) integrating a variety of methods to cope with different obstacles, (4) setting standards to engender the best result in practicing Buddhist cultivation, (5) presenting a detailed guidance based on personal religious experiences. This kind of creative integration- model is provided with the practice-scheme of a “low to high order of 254《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 255 repentance-meditation,” which has evidently enriched the long tradition of Љѯޠ༬ႴఁᢏᇅҢࣁޠϜၿᄃ፻ Buddhist cultivation.

Keywords: Tiantai repentance ritual, Zhiyi, repentance practice, ⯌よ屆 meditation ⋿厗⣏⬠⒚⬠冯䓇␥㔁做⬠䲣∗㔁㌰

ᄢौ ; 㛔㔯▿娎䩳➢Ḷ⣑⎘⚻枻㔁奨ᷳ䎮妋冯娖慳炻㚜忚ᶨ㬍䚩⿅䓇㳣 ᷕ℟橼⮎嶸⣑⎘㔁奨ᷳ⎗傥徼⼹䁢ỽ烎㇨⎗傥忼军ᷳ㓰傥⤪ỽ烎㛔㔯婾徘ᷳ㕡⺷冯忚嶗炻䓙䓇㳣䘬ᷕ忻⮎嶸ᷳ佑䎮ὅ㒂↯ℍ炻䵄徘⣑ ⎘⚻枻㔁奨ᷳ佑㵝烊℞㫉炻⇯㗗朊⮵⚻枻㔁奨ᷳ䓇㳣⮎嶸⟜➇炻 Ṏ⌛䩳➢Ḷ⮵⣑⎘㔁奨ᷳ佑䎮䘬䎮妋冯㌴㎉炻忚侴⮵ㅱ䓇㳣ᷕ䘬媠⣂ね⠫䚩⿅⚻枻㔁奨℟橼句⮎ᷳ⎗傥ˤℵ侭炻䓙⤪㬌䘬婾徘冯㍊䨞炻㚜忚侴啱䓙㬟䶋⮵⠫ᷕ忻⮎嶸ᷳ⮎ἄ夷䔓冯⮎ἳ婾㜸炻ⶴℨ 傥℟橼⛘⼘栗⚻枻㔁奨冯ᷕ忻⮎嶸䚠⌛ᶵḴᷳ⚻㔁䈡岒冯䱦䤆ˤ

ᜰᗤຠ ; ġġġġġġġ⣑⎘⬿ˣ㘢柿ˣ⚻枻㔁奨ˣᷕ忻⮎嶸ˣᶨ⾝ᶱ⋫ˣᶨ⽫ᶱ奨

㓞䧧烉2012į10į25ġġ㍍⍿↲䘣烉2013į01į24 256《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 257

奨ㆸ炻㯶婾奨㘢ᾙ忂⚈㝄炻⇍⇯奨⚈㘢㝄烊ἳ⤪ἃ⿏忂㕤⚈㝄炻⇍⇯⚈⎵ ൧ȃҐНᜱᛅޠឋᚡᇅ፤ख़ϟໍၰ ἃ⿏炻㝄⎵㴭㥫ˤṲ⯙⇍佑ẍ奨䁢⚈炻ㆸ㕤㘢㝄ˤ⤪䑼䎆ḹ烉⽆`ℍ䨢⎵ 䫮侭⣂⸜Ἦ䘬䞼䨞⣏悥䑘丆⣑⎘㔁䎮⍲℞⮎嶸奨埴䓐⽫炻Ĳ ᶼ⚈攳姕 Ḵ媎奨炻⽆䨢ℍ`⎵⸛䫱奨炻Ḵ奨䁢㕡ὧ忻炻⼿ℍᷕ忻䫔ᶨ佑媎奨ˤṲ䓐 ⣑⎘㔁奨䚠斄婚䦳炻⛐㔁⬠䘬忶䦳ᷕ炻䴻ⷠ㚱怠ᾖ婚䦳䘬⎴⬠⓷⍲烉㗗⏎ ⽆`ℍ䨢奨䁢⚈炻⼿ㆸ㕤㝄炻⎵ᶨ↯㘢ˤ䓐⽆䨢ℍ`奨䁢⚈炻⼿ㆸ忻䧖㘢 ⛐㖍ⷠ䓇㳣䘬㭷ᶨ䔞ᶳ悥天ᶨ⽫ᶱ奨烎⣑⎘ᷳ⚻枻㔁奨䛇䘬⎗ẍ⛐䓇㳣ᷕ 㝄ˤ䓐ᷕ奨䁢⚈炻⼿ㆸᶨ↯䧖㘢㝄ḇˤ˭ĳ ⍰炻˪㐑姞㬊奨˫⌟ 3 Ṏ㚱ḹ烉 ℟橼⮎嶸╶烎忁ṃ⓷柴ᶵỮὫἧ䫮侭㚜㶙ℍ⛘㍊䨞⣑⎘㔁䎮⍲℞⮎嶸奨 ˬ奨㚱ᶱ䧖烉⽆`ℍ䨢⎵Ḵ媎奨炻⽆䨢ℍ`⎵⸛䫱奨炻Ḵ奨䁢㕡ὧ忻⼿ℍ 埴炻⎴㗪ḇᶵ㕟⛘Ẍ䫮侭㖶Ḯ᷎忚侴偗⭂烉朊⮵䛇⮎䓇␥䘬㭷ᶨ䔞ᶳ⤪⮎ ᷕ忻暁䄏Ḵ媎炻⽫⽫⭪㹭冒䃞㳩ℍ啑⧮劍㴟炻⎵ᷕ忻䫔ᶨ佑媎奨ˤ˭Ĵ 䓙奨䄏ˣ⤪⮎ㅱ⮵炻䓇␥㕡傥⣹ℍᷕ忻⮎䚠侴⚻㺧冒⛐ˤ⚈㬌炻㛔㔯▿娎䩳㬌⎗夳⣑⎘㘢柿㇨Έ婒ᷳ⚻㔁ᾖ嫱奨埴⽭枰冯ᷕ忻⮎䚠⣹⎰ᶵḴ炻Ṏ⌛䓇 ➢Ḷ忁ṃ⸜㚱斄⣑⚻枻㔁奨ᷳ䎮妋冯娖慳炻㚜忚ᶨ㬍䚩⿅䓇㳣ᷕ⤪ỽ℟橼㳣ᷕ䘬⮎嶸ᶵ暊ᷕ忻⮎䚠ˤ ⮎嶸⣑⎘㔁奨烎冒Ṿ℟橼侴⚻㺧ᷳᾖ嫱䘬⎗傥徼⼹䁢ỽ烎㇨⎗傥忼军ᷳ㓰㛔㔯婾徘ᷳ㕡⺷冯忚嶗炻䓙䓇㳣䘬ᷕ忻⮎嶸ᷳ佑䎮ὅ㒂↯ℍ炻傥⍰⤪ỽ烎㬌㇨ẍ㛔㔯ᷳ㧁柴妪䁢烉⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸ˤ ⤪㬌⎗ẍ⮯⣑⎘⚻枻㔁奨ᷳ佑㵝ἄᶨ䵄徘烊℞㫉炻⇯㗗朊⮵⚻枻㔁 ˢġġ㇨ẍ䧙⣑⎘㔁奨Ḷ䓇㳣ᷕ䘬⮎嶸䁢ˬᷕ忻⮎嶸˭炻ᷫ⚈⣑⎘⚻枻㔁奨奨ᷳ䓇㳣⮎嶸⟜➇炻Ṏ⌛䩳➢Ḷ⮵⣑⎘㔁奨ᷳ佑䎮䘬䎮妋冯㌴㎉炻 ᷳ䨞䪇⚻㺧ᷫ㗗嫱ぇᷕ忻⮎䚠ᷳᶵ⿅嬘⠫炻Ṏ⌛ᶵῷ䨢`炻ᶵ暊䨢`ᷳᷕ 忚侴⮵ㅱ䓇㳣ᷕ䘬媠⣂ね⠫䚩⿅⚻枻㔁奨℟橼句⮎ᷳ⎗傥ˤℵ侭炻忻⚻圵ᶱ媎⠫䓴ˤ㘢柿Ḷ˪⥁㱽咖厗䴻䌬佑˫⌟ 3 㚱ḹ烉ˬ劍㫚栗㘢天枰䓙⤪㬌䘬婾徘冯㍊䨞炻㚜忚侴啱䓙㬟䶋⮵⠫ᷕ忻⮎嶸ᷳ⮎ἄ夷䔓冯⮎ ἳ婾㜸炻ⶴℨ傥℟橼⛘⼘栗⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸䚠⌛ Ĳġ ġġ⤪˨⽆⣑⎘㘢柿䘬⚻枻㬊奨䚳䕭墉Ḧ✌˩ᶨ㔯㇨▿娎侭ᷫ㗗烉ˬ⽆⣑⎘㘢柿圵㓅 ᶵḴᷳ⚻㔁䈡岒冯䱦䤆ˤ ġġġġ啷ˣ忂ˣ⇍䫱⣏⮷Ḁἃ㔁㇨攳⯽䘬⚻㔁⿅゛炻ẍ⍲⾝⾝⤪⮎奨䨢奨`奨ᷕᷳ⚻枻㬊 ġġġġ奨㱽攨炻Ἦ㍊妶℞⮵㕤㖍ⷠ䓇㳣ᷕ䘬䎦⮎⓷柴炻媠⤪䄑゙ˣ䕭か䫱ᷳ奨妋ン⹎冯⚈ ġġġġㅱᷳ忻ˤ˭炷夳⯌よ屆炻˨⽆⣑⎘㘢柿䘬⚻枻㬊奨䚳䕭墉Ḧ✌˩ĭ˪㎕媎˫䫔ᶱ㛇ĩ2001 ⸜ 5 㚰Ī炻枩3Į4ˤㆾ侭ˬẩ⚾婾徘㘢柿㇨攳⯽䘬⣑⎘⚻㔁佑䎮炻ᶵỮ㗗㚱斄媠㱽⬀ ⛐⮎䚠䘬斉慳炻⎴㗪ὅ℞㇨⻟婧䘬奨⽫㱽攨ᷫ军⚻枻㬊奨炻℞⮎㗗䚜⯙䓇␥䔞ᶳᷳ ĳ ⤪⮎奨䄏炻㬌Ḵ侭㗗䚠Ḻ斄㴱炻⤪Ṍ枧㦪䪈ᷳ䚠Ḻ⋼⣷冯⎰沜ˤɃ⣑⎘㘢柿冒幓㇨ ġġġ夳 &%(7$7QRSEˤ⍰ ḹ烉ˬ⤪Ἦ朆劎朆普炻朆㹭朆忻朆媎㗗⮎炻埴奨㱽冯℞℟橼斄⯽↢䘬⚻㔁⮎䚠⒚⬠炻Ḵ侭⛐℟橼䓇␥ᷕ㇨⎗傥⏰䎦ᷳ䚠庼䚠ㆸ ġġġġ嘃䨢朆劎朆媎㗗⮎ˤ朆劎侭炻朆嘃⤬䓇㬣烊朆媎侭炻朆ḴḀ㴭㥫烊㗗⮎侭炻⌛㗗⮎ 冯⼤㬌廅㗈␴媏炻䋞⤪Ṍ枧㚚㇨⼘栗ᷳ䚠Ḻἄ䓐冯⎰沜㓰㝄烊侴啱䓙⮵㬌Ḵ侭ᷳṌ ġġġġ䚠ᷕ忻ἃ⿏ḇˤ˭ĩ&%(7$7QRSFĪ ⎎炻˪㱽䓴㫉䫔⇅攨˫⌟ 3烉㚧⼙枧ἄ䓐䘬䎮妋炻ㆾ⎗㌴㎉䛇⮎䓇␥ᶵ㕟廱⊾冯⚻圵ᾖ嫱ᷳ⎗傥徼⼹ˤ˭˭炷夳 ġġġˬὅḮ佑䴻侭炻媪媠⣏Ḁ㕡䫱⋩Ḵ悐䴻ᷕ炻䘮㖶ᷕ忻ἃ⿏炻⮎䚠⤪⤪ᷳ䎮ˤ劍ὅ㬌㔁炻 ⯌よ屆炻˨⣑⎘㘢柿䘬ἃ㔁⒚⬠冯䓇␥⮎嶸ʇʇ⮎䚠⒚⬠冯⚻枻㬊奨䘬Ṍ枧˩炻˪㘖 ġġġġġ侴ᾖ媠㲊伭囄炻叔埴≇⽟炻⇯⽫冯ᷕ忻䚠ㅱ炻傥夳ἃ⿏⤪Ἦ啷䎮ˤ˭夳 CBETA, 攨⬠⟙˫䫔 52 㛇 (2009 ⸜ 㚰 )炻枩 Įˤㆾ烉ˬ⽆⣑⎘㔁奨䘬⿅゛忚嶗炻⯌ T46, no. 1925, p. 688, a12-16ˤ⛐˪ᶱ奨佑˫⌟ 1 ᷕ㘢侭ᷳ娖慳䁢烉ˬ㫉慳ᷕ忻奨侭炻 ℞㗗⣑⎘㔁奨㇨Έ婒䘬≽ᷕ㬟ḳᾖ嫱䘬⮎嶸ⶍ⣓炻℟橼婾嫱⣑⎘⚻㔁ᷳ佑䎮冯奨埴 ġġġġᷕẍᶵḴ䁢佑炻忻ẍ傥忂䁢䚖炻䄏ᶨ⮎媎炻嗿忂䃉㺗炻㗗ᷕ忻奨ḇˤ㓭ḹ烉㗗Ḵ奨 ⮵㕤㖍ⷠ䓇㳣䡢⮎喲⏓Ḯ㔁⊾冯⮎嫱ᷳ䈡岒炻⽆ᷕㆾ⎗⮳両↢ἄ䁢䎦ẋ䣦㚫ᷕṢ攻 ġġġġ䁢㕡ὧ忻炻⚈㗗Ḵ奨⼿ℍᷕ忻ˤ暁䄏Ḵ媎炻⽫⽫⭪㹭炻冒䃞㳩ℍ啑⧮劍㴟ˤ㬌ᶱ忂 ἃ㔁⮎晃ᾖ嫱ᷳ⍫侫冯ὅ⽒炻ẍ⯽䎦ἃ㔁Ṣ攻⊾䘬℟橼ᾖ嫱㱽攨ˤ˭ˣˬˮ⯙䓇␥ ġġġġ⎵奨侭炻奨ẍ奨䨧䁢佑炻Ṏ㗗奨忼䁢傥ˤ奨䨧侭炻⌛㗗奨䨧夳⿅ˣ⠝㱁ˣ䃉㖶ᷳべ炻冒幓䁢ᶨ㚱旸䘬⬀⛐炻䃉⎗性⃵⛘㚫䴻㬟䓇侩䕭㬣ᷳ忶䦳烊侴⛐䓇侩䕭㬣㳩廱䔞ᷕ炻 ġġġġ㓭⎵奨䨧ḇˤ奨忼侭炻忼ᶱ媎ᷳ䎮ˤ㗗ẍ㴭㥫䴻ḹ烉⌛ẍ⇑搩㕝ᷳ炻䡸䞛ˣ㱁ˣ渝炻朊⮵䕦䕭冯䓇㬣䃉ⷠ炻ỽẍ㚱Ṣ傥㲘䃞嗽ᷳ烎㚱Ṣ⌣⺽䓇ᶨṃ幓⽫⓷柴炻䓂侴䓇崟 ġġġġ䚜忶䃉䣁炻⽡军慹∃ˤ䡸䞛侭炻夳⿅べḇ烊㱁侭炻⠝㱁䃉䞍べḇ烊渝侭炻⌛㗗䃉㖶䧖䧖䄑゙冯䖃劎烎˯忁ṃ䚩⿅ᶵ㕟⛘↢䎦⛐䫮侭䚠斄䘬婾㔯ᷕ炻ᷣ天䘬斄㆟⛐㕤炻 ġġġġỷ⛘べḇ烊⽡忶侭炻奨䨧ᷳ佑烊军慹∃侭炻⌛忼ᷕ忻ἃ⿏䎮ḇˤ⓷㚘烉ᶱ奨ᾙ䄏Ḵ媎炻㍊䨞⤪ỽ㬋夾䓇␥⬀⛐䘬シ佑炻⤪ỽ怑↯⛘⮵ㅱ⎬䧖⓷柴炻ᷫ军ℏ⛐㕤ἃ㔁䘬䴻婾 ġġġġ㚱ỽ䫱㬲烎䫼㚘烉⇵奨晾䄏Ḵ媎炻䟜䓐ᶵ䫱烊㫉䫔Ḵ奨Ṏ䄏Ḵ媎炻䟜䓐⸛䫱炻㖊ᶵ 佑䎮ᷳᷕ⤪ỽ⼿ẍ⮳両↢⎗傥暊劎⼿㦪ᷳ忻ˤ˭ĩ 夳⯌よ屆炻˨⽆⣑⎘㔁奨䘬忚嶗 ġġġġ夳ᷕ忻炻Ữ㗗䔘㗪⸛䫱ḇˤ䫔ᶱ奨侭⼿夳ᷕ忻炻暁䄏Ḵ媎炻⌛㗗ᶨ㗪⸛䫱ḇˤ˭ 婾Ṣ攻ἃ㔁䘬ᾖ嫱˩炻廗ℍ˪䔞ẋ₺⬠⎊↲˫26烉˪嶐㔯⊾夾慶ᶳ䘬㜙Ṇ⬿㔁⁛䴙烉 ġġġġ &%(7$;QRSD=SFG5SDE ˢ 橼䓐ᾖ嫱䭯˫ĩ2010 ⸜ 12 㚰 Ī炻⎘⊿烉ᷕ⣖䞼䨞昊ᷕ⚳㔯⒚䞼䨞㇨ˤĪˢ 3ġġ夳 CBETA,T46,no.1911,p.24,b5-8ˤ 258《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 259

䘮㗗ᶨ橼⸛䫱ˣ䃉㚱ⶖ⇍ˤ䨞䪇媠㱽⮎䚠侴忼军ᶨ↯㱽⌛䨢⌛`⌛ᷕ⸛䫱 ᐄٸະȃҢࣁϜၿᄃ፻ϟ༬Ⴔఁᢏ 䃉ⶖ炻冒傥奢Ḯˬ䃉㖶⠝⊆⌛㗗厑㍸炻䃉普⎗㕟烊怲恒䘮ᷕ㬋炻䃉忻⎗ᾖ烊 ˢˢ㘢柿Ḷ˪㐑姞㬊奨˫ᷕ妋慳ỽ媪ˬ⚻枻㬊奨˭ĵ 㗪炻㚦ḹ烉ˬ⚻枻侭炻䓇㬣⌛㴭㥫炻䃉㹭⎗嫱ˤ䃉劎䃉普炻㓭䃉ᶾ攻烊䃉忻䃉㹭炻㓭䃉↢ᶾ攻˭炻Ĺ ⇅䶋⮎䚠炻忈⠫⌛ᷕ炻䃉ᶵ䛇⮎ˤ专䶋㱽䓴炻ᶨ⾝㱽䓴炻ᶨ刚ᶨ楁䃉朆ᷕ 㬌Ṏ⎗婒㗗ˬ䄑゙⌛厑㍸炻䓇㬣⌛㴭㥫˭ĺˤ⤪㬌嫱栗ᷳ⠫䓴ᷫ㗗ˬ䲼ᶨ 忻ˤ˭Ķ 㬌⌛シ媪朊⮵䶋䓇䶋㹭ᷳ媠㱽炻ᶨ⾝䚠ㅱ㇨⏰䎦ᷳ⠫炻劍ᶵ句㚱 ⮎䚠炻⮎䚠⢾㚜䃉⇍㱽˭Ĳı ᷳ㱽䓴炻Ṏ㗗ˬᶨ刚ᶨ楁䃉朆ᷕ忻˭ᷳ㱽䓴ˤ 䃉ˣ㕟ⷠ䫱⽫シ嬀ᷳ↮⇍忈ἄ炻⇯ᶨ↯⠫䓴䘮㗗ᷕ忻⮎䚠ˤ䃞⇯炻ỽẍ⏦ ˢˢ㘢柿㇨妨ᷳ⤪⮎奨䄏冒⽫ ĲĲ ᷫ军ᶨ↯媠㱽⮎䚠炻⮎㗗℟橼䓇␥朊⮵冒 Ṣ傥⛐㭷ᶨ⠫䓴ᷕ䘮䁢䛇⮎侴⎰㕤ᷕ忻炻斄挝⛐㕤⏦Ṣ傥⮯⽫专㕤㱽䓴炻 ㆹ⬀⛐䘬䛇⮎ᾖ嫱忶䦳烊侴℞ᷕṎ德栗Ḯ㘢柿䘬ᶨ⾝ᶱ⋫ Ĳĳ ⿅゛冯ᶨ⽫ᶱ Ṏ⌛朊⮵䔞ᶳᷳね⠫炻⾝⾝⤪㱽⿅ょ奨⮇炻㇨媪⬱ỷ㕤㱽䓴侴⤪⮎奨䄏炻 Ĺ 㓭ᶨ刚ᶨ楁䘮傥⤪℞㇨⤪⛘栗䎦侴䃉㇨ῷⶖ炻㬌㗪⽫⾝㇨㬊〗冯㇨奨䄏侭 ġġġ⍫䚳˪㐑姞㬊奨炽⌟ᶨᶲ˫炻˪⣏㬋啷˫Ⅎ 46炻枩 1 ᶳˤˢ ĺġġġ⬳ẋ⚃㖶䞍䥖Ḷ˪⋩ᶵḴ攨㊯天憼˫ᷕ䈡⇍⻟婧烉ˬ劍ᶵ䩳昘䫱䁢⠫炻⥁奨⯙ỽ嗽䘮䁢媠㱽ᷳᷕ忻⮎䚠ˤ侴ˬ㱽䓴˭㇨㊯䁢ỽ烎⏦Ṣᷳ⽫⾝ỽẍ傥专䶋㱽䓴炻 ġġġġ䓐烎⥁⠫Ḷỽ嗽栗烎㓭䞍劍暊ᶱ忻炻⌛䃉ᶱ⽟ˤ⤪䄑゙⌛厑㍸炻䓇㬣⌛㴭㥫ˤ˪炷㱽 ġġġġ厗炸䌬炷佑炸㔯˫䔍↿⋩Ḁ炻䘮䲬㬌䩳ˤ⍰炻˪㬊奨⣏シ˫ẍ㬌Ḵ⎍䁢䘤⽫䩳埴ᷳ 侴⾝⾝⤪㱽⿅ょ烎ὅ㘢柿ᷳ婒㖶炻⛐㕤⏦Ṣᶨ⾝⽫晾ⷠ㗪㳩廱Ḷ䃉㖶ᷳ ġġġġ橼㟤炻寰㚱⚻枻㚜忶Ḷ㬌烎˭夳˪⣏㬋啷˫Ⅎ 46炻枩 ᶳĮ ᶲˤ Ĳıġġġġ⍫䚳˪㐑姞㬊奨炽⌟ᶨᶲ˫炻˪⣏㬋啷˫Ⅎ 46炻枩 1 ᶳˤˢ ᷕ炻䃞䃉㖶㛔䃉冒⿏炻Ṏ⌛䃉㖶䃉㚱ỷ⿏炻⚈㬌炻ᶨỮ⏦ṢὅㄹḶ㶭㶐ㆺ 11ġġ㘢柿䚜⍾↉⣓䔞ᶳᶨ⾝ᷳ⽫侴ᶵ⍾Ḽ⑩㔁Ḁἄ䁢奨䄏ᷳ⇅⥳炻᷎⻟婧烉ˬṲỮ㖶↉ ⽟冯䧖䧖℟橼ᾖ嫱埴㱽炷⤪℟嵛Ḵ⋩Ḽ㕡ὧẍ⍲ⷠ⛸ˣⷠ埴ˣ⋲埴⋲⛸ˣ ġġġġ⽫ᶨ⾝⌛䘮℟⋩㱽䓴炻ᶨᶨ䓴〱㚱䄑゙⿏䚠ˣら㤕⿏䚠ˣ劎忻⿏䚠ˤ劍㚱䃉㖶䄑゙ ġġġġġ⿏䚠炻⌛㗗㘢ㄏ奨䄏⿏䚠炻ỽ侭烎ẍ徟㖶㓭崟䃉㖶炻劍妋䃉㖶⌛㗗㕤㖶ˤ⣏䴻ḹ烉朆埴朆⛸⚃䧖ᶱ㗏埴㱽䫱 ķ炸炻⾝⾝䔞橼䘮⤪⮎㖶䘥䃉㖶ᷳ䃉ỷ侴ᶵ➟叿炻 ġġġġˮ䃉㖶廱⌛嬲䁢㖶ˤ˯㶐⎵ḹ烉ˮ䃉㖶⌛㗗㖶ˤ˯䔞䞍ᶵ暊䃉㖶侴㚱㕤㖶炻⤪⅘㗗㯜炻 ġġġġ⤪㯜㗗⅘ˤ⍰↉⣓⽫ᶨ⾝⌛℟⋩䓴炻〱㚱ら㤕⿏䚠炻䦒ら⿏䚠⌛┬⿏䚠ˤ䓙ら㚱┬炻徟㝻⽫⾝䔞ᶳ⌛⇣廱䁢㖶䘥烊劍傥㗪㗪㶭㶐炻⾝⾝↮㖶炻⇯⽫⾝⮵ㅱ㭷ᶨ ġġġġ暊ら䃉┬ˤ侣㕤媠ら炻⌛┬屯ㆸˤ⤪䪡ᷕ㚱䀓⿏䚠炻㛒⌛㗗䀓ḳ炻㓭㚱侴ᶵ䅺炻忯 ⠫䓴㗪炻⌛㗗䚜㍍朊⮵㭷ᶨ㱽ᷳ䨢⤪㱽⿏侴⤪⮎⏰䎦炻㓭㇨夳䘮䁢媠㱽⮎ ġġġġ䶋ḳㆸ炻⌛傥䅺䈑ˤら⌛┬⿏炻㛒⌛㗗ḳ烊忯䶋ㆸḳ炻⌛傥侣らˤ⤪䪡㚱䀓炻䀓↢ ġġġġ怬䅺䪡ˤらᷕ㚱┬炻┬ㆸ怬䟜らˤ㓭⌛ら⿏䚠㗗┬⿏䚠ḇˤ↉⣓ᶨ⾝䘮㚱⋩䓴嬀⎵ 䚠㇨℟䎦ᷳ㱽䓴ˤ ġġġġ刚䫱劎忻⿏䚠炻徟㬌劎忻䓇㬣㴑䃞炻㬌㗗徟㱽幓䁢劎忻ˤᶵ暊劎忻⇍㚱㱽幓ˤ⤪徟 ġġġġ⋿䁢⊿炻䃉⇍⋿ḇ炻劍ぇ䓇㬣⌛㗗㱽幓炻㓭ḹ烉劎忻⿏䚠⌛㗗㱽幓⿏䚠ḇˤ⣓㚱⽫ ˢˢᶲ徘⺽㔯ᷕ⚻枻㔁奨㇨䶋ᷳˬ⮎䚠˭炻ὅ˪⥁㱽咖厗䴻˫炻ᷫ㗗媠ἃ ġġġġ侭炻䘮㚱ᶱ忻⿏䚠炻⌛㗗ᶱ年⿏䚠炻㓭㶐⎵ḹ烉ˮ䄑゙ᷳ₼䁢⤪Ἦ䧖˯炻㬌ᷳ媪ḇˤ˭ ġġġġ夳˪⣏㬋啷˫Ⅎ 33炻枩 ᶳĮ4 ᶲˤ˪⣏㬋啷˫Ⅎ 46炻枩 954 ᶲˤ ㇨ㆸ⯙ᷳ䫔ᶨⶴ㚱暋妋ᷳ㱽炻ⓗἃ冯ἃᷫ䨞䪇嫱䞍炻℞℟橼㇨㊯䘬㗗媠㱽 Ĳĳġġ㘢柿娵䁢媠㱽⬀⛐䘬⮎䚠ᷫ㗗烉䛦䓇䘬㭷ᶨ⽫⾝䘮℟⋩㱽䓴炷⌛㊯⛘䋬ˣ梻櫤ˣ䔄 ᷳˬ⤪㗗䚠ˣ⤪㗗⿏ˣ⤪㗗橼ˣ⤪㗗≃ˣ⤪㗗ἄˣ⤪㗗⚈ˣ⤪㗗䶋ˣ⤪㗗 ġġġġ䓇ˣ旧ᾖ伭ˣṢˣ⣑ˣ倚倆ˣ䶋奢ˣ厑啑ˣἃ⋩䧖⬀⛐㧋ン冯⠫䓴炸炻侴㭷ᶨ㱽䓴 ġġġġ⍰Ḻ℟⋩㱽䓴侴ㆸ䘦㱽䓴ˤ⍰㬌⋩㱽䓴ᷕ䘬ảᶨ㱽䓴䘮℟嵛⎬冒ᷳˬ⋩⤪㗗˭炻㇨㝄ˣ⤪㗗⟙ˣ⤪㗗㛔㛓䨞䪇䫱˭炻ĸ 劍傥⾝⾝⤪⮎橼嫱媠㱽⤪⮎栗䎦ᷳ䚠ˣ ġġġġ媪⤪㗗䚠ˣ⿏ˣ橼ˣ≃ˣἄˣ⚈ˣ䶋ˣ㝄ˣ⟙ˣ㛔㛓䨞䪇䫱炻Ṏ⌛⯙⋩䧖䭬䔯Ἦ婾 ġġġġ媪媠㱽䘬㘖念⿏䚠冯⼊⺷㤪⾝炻Ṏ⌛媠ἃ⮵㕤媠㱽⬀⛐䘬䚠䉨ˣ䈡⿏ˣ橼岒ˣ≇傥ˣ ㇨℟ᷳ⿏岒ˣɃẍ军㕤℞⚈䶋㝄⟙炻ᷫ军⤪⮎㖶䘥ᶵ婾媠㱽ᷳ䚠ㆾ℞㝄⟙ ġġġġ㥳忈ἄ䓐ˣᷣ天㡅ẞˣ庼≑㡅ẞˣ䚜㍍⼴㝄ˣ攻㍍⼴㝄炻䘮⤪⮎奨妋炻ᷫ军⽆ᶨ↯ 䫱炻䘮㗗䶋崟䃉冒⿏炻䘮㗗ᶵῷⷠ㕟ᷳᷕ忻⮎䚠㇨ẍ℟䎦ᷳ䔞橼炻⚈㬌炻 ġġġġ⬀⛐ᷳ䚠䉨ẍ军Ḷ㝄⟙䘮䞍℞㬠嵋Ḷ䨞䪇⸛䫱炷ᶨ↯㱽䘮䨢䃉冒⿏ˣᶨ↯㱽䘮`⎵ ġġġġ㕥姕ˣᶨ↯㱽䘮ᷕ忻⮎䚠炸䓙㬌侴攳⯽䁢䘦䓴⋫⤪ᷳ⬀⛐ˤ侴⋩㱽䓴ᷕ䘬㭷ᶨ⬀⛐ ġġġġ䘮⎬冒⯽䎦℞ᶵ⎴䘬ᶱ䧖ᶾ攻炷㊯Ḽ昘ˣ䛦䓇冯⚳⛇㇨⼊ㆸ䘬ᶱ䧖⬀⛐䉨ンˤ炸⚈ ġġġġ㬌䘦䓴⋫⤪冯ᶱ䧖ᶾ攻ᷳ圵⎰⌛攳⯽䁢ᶱ⋫䧖⎗傥⬀⛐䉨ン䘬ᶾ攻ˤ䯉妨ᷳ炻㭷ᶨ ĵġġġ㇨媪ˬ⚻枻㬊奨˭ᷫ⣑⎘㘢柿㘂⸜㇨婒˪㐑姞㬊奨˫ᷕᷳᾖ嫱奨埴炻℞ᷣ天ᷳ⿅゛ ġġġġ⽫⾝㇨嵋ᷳᶵ⎴⠫䓴炻⌛栗䎦䁢⋩㱽䓴ᷳⶖ䔘冯䚠Ḻ⏓℟烊⎬䓴⬀⛐ᷳᶵ⎴⿏岒⌛ ġġġġ䈡刚⛐㕤℞ᷫ㗗䚠ㅱ㕤㱽厗ᶨḀ⚻㔁ᷳ佑䎮侴婒烊㎃妨ᷳ炻⚻枻㬊奨⌛㗗Ẍ˪㱽厗 ġġġġ㗗⋩⤪㗗ᷳ℟橼ℏ⭡冯䈡㬲佑㵝烊ᶱᶾ攻ᷳ䭬➇冯␴⎰炻⯽䎦䓇␥⬀⛐ᷳ䧖䧖ᶵ⎴ ġġġġ䴻˫ᷕ㇨⭋婒ᷳⓗᶨἃḀ⚻㺧枻栗ᷳ䨞䪇奨埴ˤˢ ġġġġ✳ンˤ侴⤪㬌㇨⼊㥳ㆸ䘬ᶱ⋫ᶾ攻㱽䘮㚱⎗傥䘤冒⏦Ṣ䔞ᶳᶨ⾝⽫䘬崟≽冯㬠嵋ˤ 5 參看 CBETA, T46, no. 1911, p. 1, c23。 ġġġġ㬌⌛㘢柿㇨⻟婧䘬烉ˬ劍䃉⽫侴⶚炻ṳ䇦㚱⽫炻⌛℟ᶱ⋫ˤ˭⍫䚳˪㐑姞㬊奨炽⌟ 6 可參看《摩訶止觀》卷二與卷四之相關說明。 ġġġġ䫔Ḽᶲ˫炻˪⣏㬋啷˫Ⅎ 46炻枩 54 ᶲˤ㬌ᶨ⾝⽫冯⌛℟䘬ᶱ⋫㱽ᷳ斄Ὢ炻ᶵ⎗婒 7 參看 CBETA, T09, no. 262, p. 5, c10-c13。㗗ᶨ⽫⛐⇵炻ᶨ↯㱽⛐⼴烊Ṏᶵ⎗婒ᶨ↯㱽⛐⇵炻ᶨ⽫⛐⼴ˤ⚈䁢劍⽆ᶨ⽫䓇ᶨ↯ 260《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 261

奨 ĲĴ ᾖ埴ᷳ攻䘬⼤㬌斄㴱ˤ㘢柿㇨婒䘬㬊冯奨炻⎗婒㗗⮯䥒ᾖ⮎嶸ᷕㅱ㬊 ḴḀ冯厑啑⋩⠫炻䯉妨ᷳ炻㘢柿ᷫ㗗ὅ㒂⋩䧖奨㱽ẍ奨䄏幓⽫℟橼⬀⛐㇨㕤ỽ嗽ˣㅱ奨䄏ỽ侭炻㚜⯙䎦⮎䓇␥ᷳ㶙Ⰼ冯⽖䳘嗽炻℟橼侴⚻圵⛘斉慳ˤ ⎗傥䓊䓇䘬䧖䧖ね㱩炻Ṏ⌛ᶨˣ⾝⾝䔞橼䘮奨昘䓴ℍ⽫䁢⚻圵ᶱ媎ᷳᶵ⿅䃞⇯⤪ỽ傥⚻奨ᶨ⾝㇨崟媠⠫䓴烎㘢柿斉慳⤪ỽ⚻奨䔞ᶳᶨ⾝⽫㇨⏰ 嬘⠫烊ḴˣὫ䘤䛇㬋厑㍸⽫炻ẍả忳㉼劎ˣ冒䃞冯㦪烊ᶱˣ┬ⶏ㬊奨Ẍ⽫䎦ᷳ⠫䓴炻⻟婧ㅱ䚜⯙㟡ˣ⠫ˣ嬀䚠Ḻὅ⼭㇨崟䎦ᷳ䔞ᶳ⤪⮎奨䄏炻℞㔯 ⬱ỷ烊⚃ˣὅ媠䧖㱽攨念䟜ᶨ↯㱽➟烊Ḽˣ㩊夾⼿⣙ẍ嬀Ḷ⚻圵媎䎮㗗忂㚱ḹ烉㗗⠆烊ℕˣ㈱㑯ᾖ嫱忻⑩ˣ䱦忚⮎嶸烊ᶫˣ啱忻⮵㱣ẍ⡆⻟㬊奨㖶䄏ᷳ≃ 䓐烊ℓˣ⎴㗪枰䡢䞍ᾖ嫱ỵ㫉炻ẍ性⃵ˬ㛒嫱媪嫱ˣ㛒⼿媪⼿˭ᷳ哥䕭烊 Ǵऩਥऩლ٠ࢂݤ ḅˣ⎴㗪枰枮微⟒⽵ˣ⬱䃞ᶵ≽烊⋩ˣ⤪㗗ᷫ傥䨞䪇䃉㱽ッ侴⥁奢㚿䃞ˤĲķޣջଷջύޜЈଆջۺԛਥლ࣬ჹǴ΋ ˢˢ⋩㱽ᷕᷳ䫔ᶨ奨㱽䁢ˬ奨⽫㗗ᶵ⿅嬘⠫˭炻⎗婒㗗⽆䎮ᶲẌᶨ↯䛦䓇 Ȇ٠ޜǴ٠ࢂӵٰᙒǴ٠ࢂύၰǶϓՖջޜࣚǴ٠ࢂ౥ഖ வጔғǴጔғջคЬǴคЬջޜǶϓՖջଷȆคЬԶғջ 㖶Ḯ劍⤪⮎⚻奨⽫⾝㇨崟ᶨ↯㱽炻⇯㱽㱽䘮㗗ᶵ⿅嬘㱽炻媠⠫䘮ㆸᶵ⿅嬘 ջଷ ⠫ˤ䃞ᶵ⿅嬘⠫䓴天傥⤪⮎ㆸ⯙炻⽭枰䡢⮎䘤ᶲ㯪䃉慷㱽攨炻ᶳ⊾ᶨ↯䛦ޜջۺ΋ޕ٠ࣣջύǶ྽܄ࢂଷǶϓՖջύȆόрݤ Ǵ٠ӵٰᙒǴ٠ჴ࣬ǹߚΟԶΟǴΟԶό 䓇ᷳヰず⻀娻炻Ṏ⌛枰䘤傥䛇㬋冒⹎⹎Ṿᷳ厑㍸⽫烊᷎ᶼ℟橼⮎嶸⚻枻㬊ޜջύǴ٠౥ഖ ΟǹߚӝߚණǴԶӝԶණǴߚߚӝߚߚණǹόё΋౦Զ΋ 奨ᷳ䧖䧖埴㱽炻㇨媪ˬ枰埴⠓栀˭炻⤪㬌炻⽫⬱ỷ㕤䨢⤪㱽⿏炻℟橼䓇␥ ౦Ƕ᝽ӵ᜔ܴǴܴേջޜǴႽേջଷǴ᜔േջύǶόӝό ᷳˬ⤪䎮ἄシ˭㕡㚱⮎岒ᷳシ佑ˤ军㕤䟜㱽念ˣ嬀忂⠆ᷫ军㕤傥⬱⽵ˣ䃉 ЈόᕵόᐉǴ 㱽ッ炻⇯㗗⻟婧⛐⮎晃㬊奨ᾖ嫱ᷕ炻⮵ㅱ㇨⎗傥↢䎦ᷳ幓⽫晄䣁冯哥䕭炻ۺණǴӝණۗฅǶό΋ΒΟǴΒΟค֫ǶԜ΋ όёࡘ᝼ǶߚՠρᅟǴՕϷ౲ғҭൺӵࢂǶǾǾ྽ޕ΋Ϫ ⤪䄑゙ˣ䕭かᷫ军㕤媠䞍夳䫱↮⇍⠫䓴炻㇨ὅ⽒䘬⮵㱣㱽攨ẍ⍲⽭枰ᶵ㕟 ݤջՕݤǴӵٰݤࣚࡺǶ25 崭崲䘬䧖䧖➟叿冯⠫䓴ˤ⍰炻劍ẍ┬ⶏ⬱⽫䁢ἳ炻℞℟橼ᷳ㬊奨埴㱽ᷫ㗗 ˬ┬ẍ㬊奨⬱㕤㱽⿏˭炻ỽẍ傥⬱㕤㱽⿏␊烎㬌⌛⽭枰奢Ḯˬ䃉㖶䖜べ㛔 ˢˢ㘢柿⮵㕤⤪ỽᾖ⚻枻㬊奨ᷳ℟橼斉慳炻⣏䔍⎗ὅ℞埴㱽冯䈡岒⋨↮䁢㗗㱽⿏炻ẍ䖜徟㓭㱽⿏嬲ἄ䃉㖶炻崟媠栃Ὰ┬ᶵ┬䫱ˤ˭Ṏ⌛枰Ḷ⾝⾝ᷕ炻 ˬ⛸ᷕᾖ˭炷朄ンᷳᾖ䶜炸冯ˬ㬟䶋⮵⠫ᾖ˭炷≽ンᷳᾖ䶜炸炻ℑ侭䘮ὅ 䔞ᶳ橼嫱䧖䧖栃Ὰ䃉㚱冒⿏炻䔞橼⌛㗗䨢⤪㱽⿏炻⚈㬌䃉㖶栃Ὰ冯䨢⤪㱽 ⋩䧖奨㱽 ĲĶ 奨昘ℍ䓴ˣ䄑゙ˣ䕭かˣ㤕䚠ˣ櫼ḳˣ䥒⭂ˣ媠夳ˣ⡆ᶲㄊˣ ⿏⮎㗗ᶵᶨᶵ䔘炻Ṏ⌛ẍ㬊奨⬱㕤ᶾ媎炻᷎奨忼ᶾ媎⌛㗗ᶵ⎗⿅嬘⠫ˤὅ 㬌⚻枻㬊奨ẍ䄏⮇䎦⮎䓇␥炻ˬ晾栃Ὰ崟㹭⤪㕳䀓廒˭炻Ữ⌣ˬᶵᾉ栃Ὰ

㱽侭炻㬌⌛㗗䷙ˤ劍⽫⏓ᶨ↯㱽侭炻㬌⌛㗗㨓ˤ䷙Ṏᶵ⎗ˣ㨓Ṏᶵ⎗ˤ䦒⽫㗗ᶨ↯㱽炻崟㹭炻ⓗᾉ㬌⽫Ữ㗗㱽⿏ˤ˭㬌䧖ᾖ嫱ᷫ㗗ˬ䦒㊯⤬゛〱㗗㱽⿏炻ẍ㱽⿏ ġġġġᶨ↯㱽㗗⽫㓭ˤ朆䷙朆㨓炻朆ᶨ朆䔘炻䌬⥁㶙䳽炻朆嬀㇨嬀炻朆妨㇨妨ˤ˭⍫䚳˪㐑专㱽⿏炻ẍ㱽⿏⾝㱽⿏炻ⷠ㗗㱽⿏䃉ᶵ㱽⿏㗪ˤ˭⎴㗪ˬ奨⮇䃉㖶ᷳ⽫炻 ġġġġ姞㬊奨炽⌟䫔Ḽᶲ˫炻˪⣏㬋啷˫Ⅎ 46炻枩 54 ᶲˤˢ ĲĴġġġ㇨媪ᶨ⽫ᶱ奨㊯⽆`ℍ䨢奨ˣ⽆䨢↢`奨炻冯ᷕ忻⮎䚠奨ˤ㘢柿Ḷ˪㐑姞㬊奨炽⌟ ᶲ䫱㱽⿏炻㛔Ἦ䘮䨢烊ᶳ䫱ᶨ↯⤬゛┬ら炻䘮⤪嘃䨢䃉Ḵ䃉⇍˭ˤ劍傥⤪ ġġġġℕᶳ˫㚱ḹ烉ˬ劍䃉䓇攨⋫叔慵⢀炻䣯㗗䃉㖶ᶨ⾝⚈䶋㇨䓇㱽炻⌛䨢⌛`⌛ᷕᶵ⿅ ġġġġ嬘ᶱ媎ˤᶨ⽫ᶱ奨ᶨ↯䧖㘢炻ἃ䛤䫱㱽俛ˤɃɃ晾䧖䧖婒炻䣯ᶨ⽫ᶱ奨ˤ㓭䃉㨓䃉㬌炻⇯傥㬊〗ᶨ↯䓇㹭㳩廱炻⤪⮎奨䄏㱽䓴㚿䃞炻侴冣军㱽䓴ᾙ⭪ˣ①䘮 ġġġġ寶炻Ữᶨ⽫ᾖ㬊奨ˤɃɃ䣯䲬䃉㖶ᶨ⾝⽫炻㬌⽫℟ᶱ媎ˤ橼忼ᶨ奨炻㬌奨℟ᶱ ġġġġ奨ˤɃɃ⤪㗗奨侭炻⇯㗗䛦䓇攳ἃ䞍夳ˤ˭⍫䚳˪⣏㬋啷˫Ⅎ 46炻枩 84 ᷕĮ85 ᶲˤ Ĳĵġġ⍫䚳˪⣏㬋啷˫Ⅎ 46炻枩 8 ᶳĮ9 ᶲˤ Ĳķˢ㘢柿䚠斄ᷳ婒㖶炻⎗⍫䚳˪㐑姞㬊奨˫⌟Ḽ军⌟⋩ᷳˬ㬋ᾖ㬊奨˭㔯烊⍰㠩倭ᷳ˪⣑ ĲĶġġⒸ⣑⎘䣾ⷓ㸃䃞Ḷ˪㬊奨⣏シ˫ᷕ㚦妨烉ˬ↉㚱㇨崟炻Ữẍ⭪䄏侴㬊奨ᷳˤẌ䫱㱽 ġġġġ⎘㬊奨䴙ἳ˫ᷕ㚱ḹ烉ˬ⋩⠫侭炻䘤≽ᷳ㨇ˣ䩳奨ᷳ媎ḇˤ⋩Ḁ侭炻⥁䓐㇨ᾖˣ䘤 ġġġġ䓴ᶨ䚠䃉䚠炻䃉ᶵ䓐⋩Ḁ奨㱽ˤ˭夳˪⣏㬋啷˫Ⅎ 46炻枩 461 ᶳˤˢ ġġġġ埴ᷳ攨ḇˤ㬊㕤㬋奨侴䳪㕤夳⠫侭炻佑⁁㓭ḇˤ˭夳˪⣏㬋啷˫Ⅎ 46炻枩 ᷕˤ 262《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 263

⣏㖶ᷳ⚻圵ᶵ⿅嬘⠫ˤ⤪㬌ᾖ嫱ᷳ㬊奨ᷫ㗗Ḷảᶨḳ埴ᷕ䘮傥橼忼ˬ㬊䦒䄑゙炻栗䃉慷┬㱽炻䙲䃉慷䶋炻䔞⬠⋩㱽㬊奨炻㳆忼シ嵋烊㕤ℕ䶋ˣ 㗗㘢ˣ㘢䦒㗗㬊烊ᶵ≽㬊䦒㗗ᶵ≽㘢炻ᶵ≽㘢䦒㗗ᶵ≽㬊ˤ˭⚈㬌炻㬊奨 ℕ⍿炻埴䓐䚠ㅱˤ䄑゙⋺崟炻⌛ὧ㚱奨炻奨忶べ堐炻≯‍暋ḳ炻妋晾Ḵ侴ᶵḴˣᶵḴ侴Ḵ炻⚈䁢ˬᶵ≽㘢䄏㕤㱽⿏⌛㗗奨㘢⼿⬱炻Ṏ㗗㬊⬱烊檣⼿䎈ˤɃɃ奨埴劍㖶炻傥㬟䶋⮵⠫炻妠嗽⼿䓐ˤ˭ĳĲ ᾖ嫱㬊奨炻⽭ ᶵ≽㕤㱽⿏䚠ㅱ炻⌛㗗㬊⬱炻Ṏ㗗奨⬱ˤ˭Ĳĸ 䵄侴妨ᷳ炻⣑⎘⚻枻㬊奨ᷳ ⍵奨冒⽫炻㇨媪ˬ⛸ᷕ㬋⾝⿅ょᶨ↯媠㱽䛇⮎ᷳ䚠炻㇨媪┬ᶵ┬䃉 ᾖ嫱ᷫ㗗ˬ劍暊ᶱ媎䃉⬱⽫嗽炻劍暊㬊奨䃉⬱⽫㱽ġˤ˭ĲĹġ 姀㱽炻ℏ⢾㟡⠝⤬嬀炻ᶨ↯㚱㺷䄑゙㱽炻ᶱ䓴㚱䁢䓇㬣⚈㝄㱽炻䘮 ġġġġġġġġ䵄㓅侴妨炻㘢柿䘬ˬ⚻枻㬊奨˭炻ᷣ天㗗德忶ˬ⋩㱽˭ẍ奨䄏ˬ⋩ ⚈⽫㚱ˤ˭侴㬌⌛⤪˪⋩⛘䴻˫㇨婒䘬烉ˬᶱ䓴䃉⇍㚱炻ⓗ㗗ᶨ⽫ἄˤ ⠫˭炻Ṏ⌛啱䓙奨䄏媠㱽䁢ᶵ⎗⿅嬘⠫䫱℟橼㬊奨㱽攨炻娛⮎⛘奨䞍⽫䃉⿏炻⇯媠㱽ᶵ⮎炻⽫䃉㝻叿⇯ᶨ↯䓇㬣㤕埴㬊〗ˤ˭ĳĳ 㘢柿⮵ 妋䎦⮎⬀⛐侭ᷳ幓⽫ẍ⍲㇨⎗傥⺽䓇ᷳ䧖䧖➟晄冯哥䕭炷⤪䄑゙冯㕤䔞ᶳᶨ⾝⽫ᷳ奨䄏炻㚦⺢嬘埴侭䔞媎奨烉ˬ䎦⛐ᶨ⾝⤬⽫晐㇨䶋⠫炻䕭か䫱炸炻ẍ忼军⤪⮎⚻奨ᶨ↯ˣ⚻㺧⺢䩳ᶨ↯ᷳ⚻圵䃉䣁⠫䓴ˤ ⤪㬌ᷳ⽫䁢⚈⽫㓭⽫烎䁢ᶵ⚈⽫㓭⽫烎䁢Ṏ⚈⽫Ṏᶵ⚈⽫㓭⽫烎䁢 ⤪㬌炻⇯㇨奨ᷳ⠫䓴⌛ˬ昘ℍ䘮⤪炻䃉劎⎗㌐ˤ䃉㖶⠝⊆⌛㗗厑㍸炻朆⚈⽫朆ᶵ⚈⽫㓭⽫烎䁢⛐ᶱᶾ烎䁢⛐ℏ⢾ℑᷕ攻烎㚱ỽ嵛嶉烎⛐ 䃉普⎗㕟ˤ怲恒䘮ᷕ㬋炻䃉忻⎗ᾖˤ䓇㬣⌛㴭㥫炻䃉㹭⎗嫱ˤ䃉劎 ỽ㕡㇨烎⤪㗗䫱䧖䧖⚈䶋ᷕ㯪⽫䔊䪇ᶵ⎗⼿ˤ⽫⤪⣊⸣ᶵ⮎炻⭪䃞䃉普炻㓭䃉ᶾ攻ˤ䃉忻䃉㹭炻㓭䃉↢ᶾ攻炻䲼ᶨ⮎䚠炻⮎䚠⢾㚜䃉 ⤪嘃䨢炻䃉⎵䃉䚠ᶵ⎗↮⇍ˤ˭㘢柿娵䁢䴻䓙⤪㬌ⰌⰌ㶙ℍᷳ⤪⮎ ⇍㱽ˤ㱽⿏⭪䃞⎵㬊炻⭪侴ⷠ䄏⎵奨ˤ˭Ĳĺ 㬌ᶵỮ㗗䚜⯙㭷ᶨ⽫⾝ᷳ 奨䄏炻埴侭⮯橼ぇ烉ˬ⯂ᶵ夳⽫㗗䓇㬣炻寰夳⽫㗗㴭㥫烎㖊ᶵ⼿㇨奨炻䔞橼侴ᾖ㬊ᾖ奨炻⎴㗪℞㇨㬊㇨奨ᷫ⌛㗗ᶨ⾝⌛℟ᶱ⋫炻㇨媪ˬ䦒 Ṏᶵ⬀傥奨烊ᶵ⍾ᶵ㌐ᶵῂᶵ叿炻ᶨ↯⾝゛ᶵ崟炻⽫ⷠ⭪䃞炻Ṏᶵ ⽫㗗ᶨ↯㱽炻䦒ᶨ↯㱽㗗⽫˭ᷳᶵ⎗⿅嬘⠫ˤ⤪㬌奨埴㇨枻栗䘬ᷫ ỷ⭪䃞ˤ妨婆忻㕟ᶵ⎗⭋婒ˤ晾ᶵ⼿⽫朆⽫䚠炻侴ḮḮ忂忼ᶨ↯⽫㗗媠㱽ᷕ忻⮎䚠ᷳ㶭㶐㱽䓴炻㱽㱽⤪⮎㓭㱽⿏⭪䃞烊㚿䃞㖶䘥㓭⭪ 朆⽫㱽ˤᶨ↯䘮⤪⸣⊾炻㗗⎵奨⽫䃉⽫ˣ㱽ᶵỷ㱽炻媠㱽妋僓炻㹭侴ⷠ䄏ˤ 媎⭪朄ˤ˭ὅ㘢柿ᷳ夳妋炻劍傥⤪㗗奨䄏冯嫱ぇ炻⇯幓⽫ᷳ㔜橼⽫埴䋞⤪忚埴⣏ㆢ〼 ĳĴ炻侴ᶼˬ埴㬌ㆢ〼炻⽫⤪㳩㯜炻ᶵỷ㱽ᷕˤ˭ĳĵġ ୥ȃ༬ႴఁᢏϜၿᄃ፻ޠҢࣁൠ஀ ˢˢ䓙ᶾ攻↉⣓䛦䓇ぇℍ䨞䪇⚻㺧ᷳἃ⠫䓴䘬℟橼⮎嶸忶䦳炻㘢柿⇯㗗ẍ ˬℕ⌛ἃ˭ĳĶ 䎮婾ẍ斉慳ᶵ⎴㟡⿏冯⠫䓴ᷳ㬊奨ᾖ嫱ℏ⭡冯埴㱽ˤ⯙䛦䓇 ˢˢ㘢柿⛐斉慳⤪ỽ㬋ᾖ㬊奨㗪炻ᷣ天㗗ὅ㒂⋩䧖奨㱽ẍ奨䄏幓⽫ ġġġġ ĳı ℟橼⬀⛐ ㇨⎗傥䓊䓇䘬䧖䧖ね㱩炻㘢柿㚦媪烉ˬ㫚ἄ⣏䥒ⷓ炻䟜⣏ ġġġġ䫔ᶱ䭯⽆䥹⬠ˣ慓⬠ẍ⍲⽫䎮⬠䫱㕡朊娛䳘婾嫱ˬ幓⽫㗗ᶨ橼䘬ℑ朊˭炻⎗屯⍫侫ˤ ġġġġ忁ṃ婾徘⼰㖶栗䘬悥㗗䩳➢Ḷˬ幓⽫ᶨ⤪˭ㆾˬ幓⽫㔜橼˭䘬奨溆侴䘤ˤ㛔㔯㬌嗽 ġġġġ㇨妨ᷳ幓⽫℟橼⬀⛐炻㇨㊯䘬⌛㗗ˬ幓⽫ᶨ⤪˭ㆾˬ幓⽫㔜橼˭䘬奨溆炻䚠斄婾徘 Ĳĸġġ⍫䚳˪㐑姞㬊奨炽⌟䫔Ḽᶲ˫炻˪⣏㬋啷˫Ⅎ 46炻枩 56 ᷕ Į ᶳˤˢġ ġġġġ⎗⍫䚳⯌よ屆炻˨⽆⣑⎘㘢柿䘬⚻枻㬊奨䚳䕭墉Ḧ✌˩炻˪㎕媎˫䫔ᶱ㛇 ĩ2001 ⸜ ĲĹˢ⍫䚳 CBETA, T46, no. 1911, p. 1, c23ˤ ġġġġ5 㚰Ī炻枩6ˤ ĳĲˢ Ĳĺˢ⍫䚳˪⣏㬋啷˫Ⅎ 46炻枩 1 ᶳĮ2 ᶲˤ ⍫䚳˪㐑姞㬊奨炽⌟ᶫᶳ˫炻˪⣏㬋啷˫Ⅎ 46炻枩 101 ᶳˤ ĳĳˢ ĳıˢ伶⚳叿⎵䘬暣夾姀侭㭼䇦炽卓⿉㕗德忶冯慓⬠ˣ⽫䎮⬠ˣ⽫䎮㱣䗪ˣ幓⽫慓⬠ˣ朄 ⍫䚳˪⣏㬋啷˫Ⅎ 46炻枩 465 ᷕˤ ĳĴˢ ġġġġ⛸ˣ㯋≇ˣ⣒㤝㊛冯ᷕ慓䫱ᶵ⎴柀䘬⬠侭⮰⭞ᷳ姒婯炻⏰䎦Ḯᶨ䧖䎮⾝烉ˬㆹᾹ䘬 ⍰⎵⣏ㆢ〼ˣ匲♜ㆢ〼ˣ䃉伒䚠ㆢ〼ˣ䟜⢆⽫嬀ㆢ〼炻⍫䚳˪⣏㬋啷˫Ⅎ 46炻枩 ġġġġ‍⹟ˣ䕦䕭炻冯ㆹᾹ䘬幓橼ˣㆹᾹ䘬⿅侫ˣシ尉ˣデ奢炻ẍ⍲Ṣ晃攻䘬斄ッˣ㑓ㄘˣ 954 ᶲˤ ĳĵ ġġġġ䡘妠ˣⶍἄˣᾉẘˣ⬿㔁ˣ䓇㳣㕡⺷ˣ⭞⹕炻ẍ⍲䣦⋨悥㗗〗〗䚠斄䘬ˤ˭⍫䚳㭼 ġ˪⣏㬋啷˫Ⅎ 46炻枩 954 ᶲˤ ġġġġ䇦炽卓⿉㕗叿炻⼕㶖㢇嬗炻˪幓⽫㟫剙㸸ʇʇ䔞㲳慓䓇忯夳崌儛ẁ˫炻⮶嬨ˤ㬌㚠 ĳĶˢ㘢柿⯙ˬℕ⌛ἃ˭ẍ婒㖶⚻枻㬊奨ᷳ℟橼ᾖ嫱ℏ⭡冯埴㱽炻Ṏ⌛䓙䎮⌛ἃˣ 264《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 265

䘮℟嵛ㆸἃ䘬⎗傥⿏炻冯ἃ䃉Ḵ侴妨炻⇯⛐䎮ᶲ炻ᶨ↯䛦䓇䘬⽫⾝䘮⌛℟ ˢˢ䓙㬌劍ℵ⼨䓇␥䘬㚜ℏˣ㚜㶙嗽奨䄏ˣ廱忚㍸㖯炻⇯䳪军⥁奢㝄ỵ炻 Ḯ䞍㱽⿏䨢⤪ˣ⭪䃞ᶵ≽ᷳ㘢ㄏ炻⎒㗗⯂ᶵ冒䞍炻㓭㘢侭斉慳ˬ䎮⌛ἃ˭ 㬌㗪ᷫ㗗ˬ㘢⃱⚻㺧炻ᶵ⎗⽑⡆炻⎵厑㍸㝄ˤ⣏㴭㥫㕟炻㚜䃉⎗㕟炻⎵㝄㚱ḹ烉ˬ䎮⌛侭炻ᶨ⾝⽫⌛⤪Ἦ啷䎮炻⤪㓭⌛䨢炻啷㓭⌛`炻䎮㓭⌛ᷕˤ 㝄ˤ˭㬌⥁⠫䓴ᷫ㗗ˬ䫱奢ᶵ忂炻ⓗἃ傥忂˭炻㇨媪ˬ忶勞䃉忻⎗婒炻㓭 ᶱ㘢ᶨ⽫ᷕ℟ᶵ⎗⿅嬘炻ɃɃˤᶱ媎ᶨ媎朆ᶱ朆ᶨ炻ᶨ刚ᶨ楁ᶨ↯㱽炻ᶨ ⎵䨞䪇厑㍸炻Ṏ⎵䨞䪇㬊奨ˤ˭ ↯⽫Ṏ⽑⤪㗗炻㗗⎵䎮⌛㗗厑㍸⽫炻Ṏ㗗䎮⌛㬊奨˭炻㬌㗪ᷳ㬊奨ᾖ嫱㊯ ˢˢ䵄ᶲ㇨徘炻㘢柿㚱斄ˬℕ⌛ἃ˭ᷳ⮎晃ᾖ嫱奨埴炻ᷫ㗗䚠ㅱ㱽厗攳㪲䘬ᷫ㗗䛦䓇⛐䎮ᶲ䘬ˬ⌛⭪⎵㬊炻⌛䄏⎵奨ˤ˭ 栗⮎ˣ㚫ᶱ㬠ᶨᷳ⚻㔁ᾖ嫱奨埴侴妨炻⚈䁢䛦䓇Ḷ䎮ᶲ劍傥㖶㙠啱䓙ᶨ⽫䛦䓇劍傥⛐䎮ᶲ㖶㙠冒幓冯ἃ䃉Ḵ䃉⇍炻忚ᶨ㬍ᷳ䥒ᾖ⇯㗗䡢⮎㕟昌 ᶱ奨ẍ奨䄏ᶨ⾝⌛℟ᶱ⋫㱽䁢ᶵ⿅嬘⠫炻ẍ⍲⮎嶸䃉ἄ⚃媎炻侴䔞橼⌛冯 ⎹⢾㒨䶋ᷳ⽫侴⬱ỷ㕤䨢⤪㱽⿏ẍᾖˬ⎵⫿⌛˭奨䄏炻⚈䁢ˬ䎮晾⌛㗗炻 ἃ䃉Ḵ䃉⇍炻㬌⌛ˬ䎮⌛ἃ˭ᷳ⠫䓴ˤ劍傥ὅ㬌䎮侴⚻ặḼỷ䄑゙侴忼⎵ 㖍䓐ᶵ䞍炻ẍ㛒倆ᶱ媎炻ℐᶵ嬀ἃ㱽ˤ⤪䈃伲䛤ᶵ妋㕡昭ˤㆾ⽆䴻⌟倆ᶲ ↉ỵ炻⌛⶚忚ℍ倆妋ᷳỵ炻Ṏ㗗ˬ⎵⫿⌛ἃ˭ˤ劍傥ὅ倆妋㚜忚侴⮎嶸⚻ ㇨婒ᶨ⮎厑㍸炻㕤⎵⫿ᷕ忂忼妋Ḯ炻䞍ᶨ↯㱽䘮㗗ἃ㱽炻㗗䁢⎵⫿⌛厑㍸炻㔁奨埴炻傥㕟夳べ栗䛇䎮嫱ỵᶵ徨炻⤪㬌⇯忼Ḽ⑩ℏỵ炻侴ㆸ⯙ˬ奨埴⌛ Ṏ㗗⎵⫿㬊奨ˤ劍㛒倆㗪炻嗽嗽楛㯪炻㖊⼿倆⶚炻㒨夻⽫〗⎵㬊炻Ữᾉ㱽 ἃ˭ˤ枮㬌䥒ᾖ奨埴㚜忚侴㕟⿅べẍ㕟䚉ᶱ䓴劎普烊Ṏ㕟䓴ℏˣ⢾⠝㱁べ⿏ᶵᾉ℞媠⎵䁢奨ˤ˭ġ 䚉侴⼿冯ἃ䚠Ụ⌛炻㬌Ⱄ⚻㔁⇅ᾉẍ军㕤⋩ᾉᷳᾖ嫱昶㭝ˤ⍰ὅ㕤⋩ᾉ侴 ġġġġġġ㖊攳⥳ᾖ奨炻幓⽫⌛枰⮰㲐Ḷ媠㱽⤪⮎䨢⿏ᷳ奨埴炻⤪㬌㕡傥㬊〗ᶨ 傥㚜㬟⋩ỷˣ⋩埴ˣ⋩徜⎹ẍ军㕤⋩⛘ᷳ䫱奢炻⇯Ⱄ⚻㔁ᷳ↮嫱⌛ἃ䘬ᾖ ↯检゛炻㓭㘢侭妋ˬ奨埴⌛㗗侭˭䁢ˬ劍Ữ倆⎵⎋婒炻⤪垚梇㛐炻„⼿ㆸ 嫱㫉䫔炻ẍ℞Ḷᾖ嫱ᷕᶨⰌⰌ⛘⤪⮎奨䄏媠㱽侴㕟昌䃉㖶ˤ劍㕟䚉⽖䳘䃉 ⫿炻㗗垚ᶵ䞍炻㗗⫿朆⫿炻㖊ᶵ忂忼炻⮏㗗厑㍸烎⽭枰⽫奨㖶Ḯ炻䎮ㄏ䚠㖶ˣ䨞䪇㖶䘥炻⇯㴭㥫⭪㹭侴䁢䨞䪇⌛ἃᷳ⠫䓴ˤĳķ ㅱ炻㇨埴⤪㇨妨炻㇨妨⤪㇨埴ˤ˭ᾖ嫱奨埴㗪炻ˬ⿮ἄ㬌゛⎵奨炻检゛〗 ὅᶲ㔯㇨徘炻㘢柿⻟婧⽭ὅᶨ⽫ᶱ奨ẍ奨䄏ᶨ⾝⌛℟ᶱ⋫㱽⌛䨢⌛` ⎵㬊ˤġ˭ ⌛ᷕ炻⤪㬌㕡傥ぇℍἃᷳ䞍夳侴䨞䚉媠㱽⮎䚠炻䓙ᷳ⌛栗䓇㳣ᷕᷳ⬀⛐㬟 ˢˢ䴻䓙㊩临⛘㬊〗嘃⤬⽫⾝炻侴ᶼ⽫⾝⿮ⷠ奨䄏㖶Ḯ炻⇯傥忚ℍˬ䚠Ụ 䦳冯㬊奨䥒ᾖ䚠Ḻὅ⼭ˤ㘢柿⮯㬊奨↮䁢䚠⼭㬊奨冯䳽⼭㬊奨炻ẍ⮵ㅱ⿅ ⌛˭ᷳ⠫䓴炻⚈䁢ˬẍ℞忦奨忦㖶炻忦㬊忦⭪炻⤪⊌⮬惘䘬⎵䚠Ụ奨ㄏˤ 嬘㕟冯ᶵ⿅嬘㕟 ĳĸ炻Ṏ⌛ὅᶱ㬊ᶱ奨ᷳ䚠⼭⮵㱣炻㇨⼘栗ᷳ䥒ᾖⶍ⣓ᷫ㗗 ᶨ↯ᶾ攻㱣䓇䓊㤕ᶵ䚠忽側ˤ㇨㚱⿅゛䯴慷䘮㗗⃰ἃ䴻ᷕ㇨婒炻⤪ℕ㟡㶭㚱㇨㬊ˣ㚱㇨奨ᷳ㕟昌烊㘢柿㇨婒ᷳ⚻枻㬊奨炻⎗婒㗗䩳➢Ḷ℞检媠㔁㇨㶐ᷕ婒炻⚻ặ䃉㖶⎵㬊炻Ụᷕ忻ㄏ⎵奨ˤ˭ 婒ᷳ㬊奨炻㚜忚侴ẍ䳽⼭㬊奨ẍ㴰圵⏓㓅炻㓭䁢ᶵ⿅嬘㕟ˤ㬌⚻枻奨埴炻 ˢˢ枮㬌奨埴炻ℵ㍍ℵ⊝炻⇯冒䃞傥㻠嵋ℍ冯ἃⶖỤᷳ⠫䓴炻㬌⌛㇨媪ˬ↮ ĳķˢ 䛇⌛ἃ˭ˤ㬌ᾖ嫱⠫䓴ˬ⚈䚠Ụ奨≃ℍ戭廒ỵ炻⇅䟜䃉㖶夳ἃ⿏炻攳⮞啷㇨媪ᶨ⽫ᶱ奨㊯⽆`ℍ䨢奨ˣ⽆䨢↢`奨炻冯ᷕ忻⮎䚠奨ˤ㘢柿Ḷ˪㐑姞㬊奨炽 ġġġ⌟ℕᶳ˫㚱ḹ烉ˬ劍䃉䓇攨⋫叔慵⢀炻䣯㗗䃉㖶ᶨ⾝⚈䶋㇨䓇㱽炻⌛䨢⌛` 栗䛇⤪炻⎵䘤⽫ỷˤᷫ军䫱奢炻䃉㖶⽖唬炻㘢ㄏ廱叿炻⤪⽆⇅㖍军⋩⚃㖍炻 ġġġ⌛ᷕᶵ⿅嬘ᶱ媎ˤᶨ⽫ᶱ奨ᶨ↯䧖㘢炻ἃ䛤䫱㱽俛ˤɃɃ晾䧖䧖婒炻䣯ᶨ⽫ ġġġᶱ奨ˤ㓭䃉㨓䃉寶炻Ữᶨ⽫ᾖ㬊奨ˤɃɃ䣯䲬䃉㖶ᶨ⾝⽫炻㬌⽫℟ᶱ媎ˤ橼㚰⃱✪⚻炻敯✪䚉ˤ˭ ġġġ忼ᶨ奨炻㬌奨℟ᶱ奨ˤɃɃ⤪㗗奨侭炻⇯㗗䛦䓇攳ἃ䞍夳ˤ˭⍫䚳˪⣏㬋啷˫ Ⅎ 46炻枩 84 ᷕĮ85 ᶲˤ ĳĸġġ㘢柿ὅ˪䵕㐑娘䴻˫ᷳ῰枴烉ˬἃ䁢⡆ᶲㄊṢ炻婒㕟⨔⾺䘉⎵䁢妋僓ˤ䃉⡆ᶲㄊ侭炻 ġġġ ġġġġ⨔⾺䘉⿏⌛㗗妋僓ˤ˭忚ᶨ㬍娖慳ᶵ㕟㕟ᷳ䈡㬲佑㵝䁢烉ˬ劍ᶵ⿅嬘奨ℏ炻ᶵ夳㚱 ġġġ⎵⫿⌛ἃˣ奨埴⌛ἃˣ䚠Ụ⌛ἃˣ↮䛇⌛ἃ炻㚨䳪军䨞䪇⌛ἃˤ䚠斄㔯䌣婳 ġġġġ䄑゙⎗㕟烊䄑゙⿏ᶵ晄厑㍸炻厑㍸ᶵ晄䄑゙ˤ䄑゙⌛厑㍸炻厑㍸⌛䄑゙ˤ˭⍫䚳˪⚃ ġġġ⍫䚳˪㐑姞㬊奨炽⌟䫔ᶨᶳ˫炻˪⣏㬋啷˫Ⅎ 46炻枩 10 ᷕĮᶳˤ ġġġġ⾝嗽炽⌟䫔⚃˫炻˪⣏㬋啷˫Ⅎ 46炻枩 ᶲˤ 266《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 267

侴妨㚱ᶱ㬊炷橼䛇㬊ˣ㕡ὧ晐䶋㬊ˣ〗Ḵ怲↮⇍㬊炸冯ᶱ奨炷⽆`ℍ !ऩઇཀคܴǴ߾ᚯᎩ٬ࣣѐǴࡺፏݤᗨӭՠᖐཀаܴΟࢁǶᢀ⇍↮ ᝺ཀΟࢁΨǶᒿԾཀǵߚՉߚ֤ǴྗԜёှǶȩ39قǴࡺޔ䨢Ḵ媎奨ˣ⽆䨢ℍ`⸛䫱奨ˣẍ⇵Ḵ奨䁢㕡ὧ炻暁䄏Ḵ媎ᷳᷕ忻䫔ᶨ佑媎 !߾ፓ 奨炸炻䃞䨞⮎侴妨⇯㗗⚻奨⚈䶋㇨䓇㱽⌛䨢⌛`⌛ᷕ炻㓭ᶱ⌛㗗ᶨˣᶨ⌛ 㗗ᶱˤ侴ὅ⚻枻㬊奨ᷳ䳽⼭䚠⌛炻⇯ᾖ嫱㬟䦳ᷫ㗗ᶵ㬊侴㬊冯ᶵ㕟侴㕟炻 ˢˢ䔞䃞Ḷ䎮ᶲᷳ㖶䘥奢Ḯ炻劍䃉℟橼ḳ埴ᷳᾖ嫱炻⇯⎒㗗婒梇㔠⮞炻䳪䳪㤝侴妨炻㘢柿ᷫ㗗ẍ⚻枻㬊奨ᷳᶵ⿅嬘㕟ἄ䁢䓇␥ᾖ嫱ᷳ⮎嶸㱽攨䘬℟ 䨞䃉⮎䙲ˤἳ⤪㘢侭Ḷ˪㐑姞㬊奨˫ᷕ⌛啱⚃忳 ĳĺ ㍐㩊㭷ᶨ䔞ᶳ㟡⠫嬀␴ 橼㕡㱽炻㬌⌛㛔㔯㇨䧙ᷳ䓇㳣䘬ᷕ忻⮎嶸ˤ ⎰㇨崟ᷳ䧖䧖⠫䓴炻ẍ℟橼⼘栗妋埴᷎慵ˣ㔁奨暁忳ᷳ⽫天炻℞㔯㚱ḹ烉 ˢˢ㛔㔯㇨㫚⻟婧侭ᷫ㗗烉䓇㳣䘬忶䦳⌛㗗⮎嶸⚻枻㔁奨䘬⟜➇炻㭷ᶨ⮎ !!ӝғ౳᛽Ǵ౳᛽Ӣጔғཀ᛽Ǵཀ᛽ғਔջૈϩձǶ٩ཀکᾳ橼㭷ᶨ⾝ᶵ句ℍḴ⃫⮵䩳ˣ嘃⤬↮⇍炻⌛㚱⎗傥㻠㻠ぇℍἃᷳ䞍夳侴 !Ӣጔ⬀ ǴԜיڙ܌ՅǴ྄ܭςғ೥ǹ೥ࢉـǴـ䄏栗媠㱽⮎䚠炻⚈䁢㘢柿Έ妨⌛Ḷ㭷ᶨ⾝侴⚻枻㬊奨炻冒傥橼ぇˬᶨ刚ᶨ !᛽߾Ԗ౳᛽Ǵ౳᛽ૈ Յғ๱ԶܭόǴԜଲၰѤၮǶق楁炻䃉朆ᷕ忻˭烊ὅ㬌⇯ᶾ攻䓇䓊⍲ᶨ↯ḳ埴炻⤪⭞⹕䓇㳣ˣ奒⫸斄Ὢ炻 !ࢂӦᅢѤၮǶཀჴངՅǴᙟᒈ യǵдӍǴߓದᛥѤၮǶךՅǵдՅǴךǴ੬ғѤၮǶ܌ךךᷫ军䣦㚫ḳ㤕䫱炻䘮㗗⤪⮎ᾖ嫱⚻枻㬊奨ᷳ忻⟜炻劍傥⃭℞㤝侴⚻嫱炻⇯ !ी Μ๓ǴיԜՅ΢ଆϘǵᡣǵृǵߞǵܴ฻ϖܭǴڗՅόᆶόךṎ⎗⼿妨ˬ㞜䰛㱡⠑慔愳勞炻ᶨḳᶨ䈑䘮ᷕ忻˭ˤ⤪㬌ᷳ⽫シ嬀忳埴ᷫ㗗 !дඁ ǴЈЈڙ晐冒シᶱ㗏ㆾ奢シᶱ㗏ᷳ⠫䓴ˤ㘢柿Ḷ˪㐑姞㬊奨˫⌟ 2 㚱ḹ烉 !ΓϺѤၮǶᢀѤၮЈǴЈ࣬ғྐǴЈЈόՐǴЈЈΟ !όԾӧǴЈЈឦӢጔǴΒ४ѤၮǶᢀρѤၮၸ஻ӵԜǴᢀдѤ ࣬܄ϐლǴڙՖǻϤޣа܌Ǵ΢΋ӛҔՉ֤ǴԜࡽ౦΢ǴࣁԋѤѡࡺӜ !ၮҭൺӵࢂǴջଆཁൿԶՉϤࡋǶޣġѤߚՉߚ֤Οࢁ ࣁᒿԾཀǴཀଆջ !ӵԜǹคໆնٰǴႤ༿ߥ๱Զόૈ௭Ǵ௭όૈΫǶϞᢀლߚლǴڥߚՉߚ֤Ƕჴ೯Չ֤Ϸ΋Ϫ٣ǴԶࠄۢৣ! ǴΟ٣ޣڙρค๱ǶᢀΓњளǴҭคܭǹᢀਥߚਥǴڙლคܭ! অΟࢁǶεࠔᆀ᝺ཀΟࢁǴཀϐ፪ӛࣣ᝺᛽ܴΑǶᗨൺΟӜჴ! ǵ᝻ǵښӜᔝݢᛥᇋǶȠߎখ૓ऩȡϓǺऩՐՅᖂǵ३ǵޜЈኧΨǴΟࢁӵ߻ញǶ !ࣣޣΑΨǴཀྣޣࢂ΋ݤǴϞ٩࿶ញӜǴ᝺! ѲࡼǴښǶόՐᖂǵـ܌୏ᙯਥচಖ҃ǴٰೀѐೀǴࡺӜ !ݤѲࡼǴࢂӜՐ࣬ѲࡼǶӵΓΕ⿡Ǵ߾คـЈኧଆਔϸྣᢀჸǴόޣՉ! ࣬ǴـόقޔᅿᅿՅǶـ᝺ཀǶፏኧคໆǴՖࡺჹཀፕ᝺ǻጁፏݤྍࣣҗཀ೷Ǵࡺаཀ !ࢂค࣬ѲࡼǶӵΓԖҞǴВӀܴྣǴ! ՅԖ࣬ǵค࣬ǴҭԖค࣬ǵߚԖค࣬Ƕऩೀـ౦ЯЕҡӜࣁЈǴԛЈᝢໆӜࣁཀǴΑΑձ !ౣซᜤှǶϞόޕᆄǶჹნ᝺قࣁ! ۶۞ǴܭډǴΏӜค࣬ᔝـЈ !ೀ๱࣬ǴЇϐзளрǹόଆϤΜΒޕǴΑޣॹύǴଁӜࣁ᝺ǻ᝺ـӜࣁ᛽ǶӵࢂϩձቝЈགྷޕ! ฻ջதǴޜύߚԖཀҭߚόԖཀǴЈύߚԖ᛽ҭߚόԖ᛽ǹཀύߚԖЈҭ !΋Ϫݤ፪ᔝԋነປ़Ǵࢂ๦ᙓѤၮǶΞᢀѤၮᆶ຀! ǴѤၮόૈࢉջృǴࢂՕݤךѤၮջ኷ǴόࣁѤၮଆ཰ջڙߚόԖЈǴཀύߚԖ᛽ҭߚόԖ᛽ǹ᛽ύߚԖཀҭߚόԖཀǴ !ό! !᛽ύߚԖЈҭߚόԖЈǶЈཀ᛽ߚ΋ࡺҥΟӜǴߚΟࡺᇥ΋܄Ƕ ĳĹˢġ⍫夳 CBETA, T46, no. 1911, p. 14, b26-c20ˤ !ऩޕӜߚӜ߾܄ҭߚ܄ǴߚӜࡺόΟǴߚ܄ࡺό΋ǹߚΟࡺόණǴ ĳĺˢġ ˪㐑姞㬊奨˫⌟ 2烉ˬ⇅㖶⚃忳侭炻⣓⽫嬀䃉⼊ᶵ⎗夳ˤ䲬⚃䚠↮⇍炻媪㛒⾝ˣ !ߚ΋ࡺόӝǶόӝࡺόޜόණࡺόԖǴߚԖࡺόதߚޜࡺόᘐǶ ġġġ㫚ˣ⾝⾝ˣ⾝⶚ˤ㛒⾝⎵⽫㛒崟炻㫚⾝⎵⽫㫚崟炻⾝⎵㬋䶋⠫ỷ炻⾝⶚⎵䶋 ġġġ⠫嫅ˤ劍傥Ḯ忼㬌⚃炻⌛ℍᶨ䚠䃉䚠ˤ˭ĩCBETA, T46, no. 1911, p. 15, (߾ឪЈ᛽Ǵ΋ϪݤҭᅟǶ b20-24ޣ΋౦ǶऩᢀཀـதᘐǴಖόـऩό! 268《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 269

㚌؅ՕݤـᅿᅿѤၮǴΏԿၹـڀύޜǴޜѤၮǶӵࢂѤၮᗨ! ȷف஠ᚡःيఁڽΚȃȶЉѯলᏱҢ ΜݤࣚǴݤࣚவӢጔғǴڀόᔈޜԋነປ़ǴࢂࣁଷӜѤၮǶऩ! ԖǴΟᒅۗฅǴ ፐำҞ኱烉㍊妶˪⥁㱽咖厗䴻˫冯⣑⎘⿅゛⮵㕤℟橼䓇␥㇨傥㍸ὃ䘬⮎ޜԖᚈྣޜࡺԖǴόளޜǴߚޜᡏൺߚԖǹߚԖࡺ! ␥ѤၮЈǴ༝ 岒≑䙲ˤ㔁⬠姕妰ᷣ天⊭⏓斉慳㱽厗䴻㔁ˣ⣑⎘⿅゛冯䓇ڙ᝻ݤϖښΑǴᢀᖂ३ܴىڀѤၮЈܭǶـޕഢՕ! !᝺Οᒅόёࡘ᝼ҭൺӵࢂǶȩ41 㔁做ᷳ⎗傥斄㴱炻ẍ⍲⣑⎘⿅゛ᷳ慵天⒚⬠佑㵝䘬斉慳ˤ婚䦳忚埴ᷳ㕡⺷炻昌Ḯ㤪徘䓇␥㔁做ℏ㵝⍲㇨斄㆟䘬嬘柴炻⎎ 䓙ᶲ㔯㇨徘炻⎗夳⋩㱽䓴䛦䓇ᷳ⽫シ嬀㳩廱⎬⎬ᶵ⎴炻劍傥䅇〱忚侴℟橼 ᶨ㕡朊⇯㗗䯉天ṳ䳡⣑⎘⬿⿅゛⎚ἄ䁢㛔婚䦳䘬⿅゛側㘗炻㖶Ḯ⋩㱽䓴䛦䓇⚃忳㍐㩊ᷳ䈡岒炻⇯庫傥㖶Ḯ᷎㌴㎉冒幓⽫シ嬀ᷳ㇨嵐炻 ℵ℟橼斉慳˪⥁㱽咖厗䴻˫ẍ⍲⣑⎘㘢柿㇨⺢㥳ᷳ⚻枻㔁奨 ᷎忚侴ầ㓰媠ἃ厑啑ᷳ⚃忳炻ᷫ军⤪ἃᶨ凔㕤⚃忳⽫℟嵛㖶Ḯ炻䳪军䨞䪇⿅゛䘬佑䎮ℏ㵝烊⍫侫㔯䌣ᷣ天㗗ẍ˪⥁㱽咖厗䴻˫⍲⣑⎘ 嫱ぇ⚻圵ᶱ媎ᶵ⿅嬘⠫䓴ˤ 㘢柿ᷳ˪㱽厗䌬佑˫冯˪㐑姞㬊奨˫䁢怠嬨ᷳ⍇℠㔯㛔炻ℵ 庼ᷳẍ䎦ẋ⬠侭䚠斄䘬䞼䨞ㆸ㝄炻ⷞ⺽⍫冯㛔婚䦳䘬⎴⬠℟ နȃᐤጣᄈძϜၿᄃ፻ϟᄃձ೤ฬ 橼㍊妶⣑⎘⒚⬠⿅゛㇨⎗傥喲⏓䘬䓇␥㔁做佑㵝ˤ ፐำϣ৒烉ġ㛔婚䦳ᷳᷣ庠ᷫ㗗ὅ㇨⬱㌺ᷳ忚⹎⍲㇨䞼嬨ᷳ㔯䌣炻᷎ὅ㔯 ˢˢ䫮侭⎹Ἦ⛐䞼䨞冯㔁⬠ᶲ㇨斄㆟侭炻䘮“慵㕤⿅侫⤪ỽ䩳➢Ḷ⮵ἃ㔁䌣妋嬨冯佑娖慳᷎慵䘬⍇⇯炻⺽⮶怠婚⎴⬠⮵㕤˪⥁㱽咖厗佑䎮ᷳ䎮妋炻忚侴傥句⮎㕤䛇⮎䓇␥ᷳ埴ˣỷˣ⛸ˣ再烊≈ᶲả借㕤⒚⬠ 䴻˫㇨⻟婧ᷳⓗᶨἃḀᷳ㔁佑炻ẍ⍲⣑⎘⬿㇨攳⯽ᷳ⮎䚠⒚ 冯䓇␥㔁做⬠䲣炻⚈㬌炻㚜≈斄⽫⤪ỽ德忶㚜⣂⃫䘬䭉忻炻㚜䓇㳣⊾䘬㕡 ⬠佑㵝傥㚱庫㘖念侴⭊奨䘬娵嬀ˤ ⺷炻ᷫ军⽆ἃ㔁䴻℠㇨喲⏓䘬䓇␥㔁做佑㵝炻⮯⁛䴙ἃ㔁䴻℠䘬佑䎮冯㘢 ௲Ꮲ฼ౣ烉ġ夷䔓᷎⬱㌺ℑ㫉㇞⢾㔁⬠㳣≽炻⌛ᶨˣ军▱佑䷋㯜ᶲ⥁咖䥒ㄏ忚埴䎦ẋ娖慳炻Ẍᶨ凔䘬䣦㚫⣏䛦炻⌛ἧ朆ἃ㔁⼺炻Ṏ傥啱䓙䎮妋ἃ㔁 ⮢ἃ㔁忻⟜㚵⊁⬠佺炻嬻⎴⬠㚱㨇㚫⮎晃橼槿ἃ㔁⮢昊㇨⏰ 䴻℠䘬佑䎮冯䱦䤆炻ᷫ军⛐䓇㳣ᷕ℟橼⮎嶸侴㚱㇨≑䙲冯⍿䓐ˤẍᶳἳ冱䎦䘬ᾖ埴忻⟜ᷳ䈡刚炻⋼≑㔜䎮ἃ⮢ᷳ⚾㚠ẍ⍲冯ἃ㔁ᾉ⼺㇨夷䔓ᷳ㚵⊁⬠佺婚䦳 ĴĲ 䁢ἳ炻ẍ℟橼婾㜸⛐䞼嬨˪⥁㱽咖厗䴻˫冯⣑ 䚜㍍㍍妠㇨⎗傥㍸ὃᷳ㚵⊁冯㇨⎗傥⬠佺ᷳ嗽烊Ḵˣ军㮹晬 ⎘㔁奨䚠斄ᷳ佑䎮ˣ奨埴䘬⎴㗪炻⤪ỽ“慵⽆䓇㳣㖍䓐ᷫ军䓇␥㔁做䘬朊 ⹟㎂偉ấ㚱旸℔⎠炷䓇䓊⎬⺷⎬㧋䘬暣≽廒㢭冯暣≽干炸忚 ⎹夷䔓ᶨṃ䚠斄ᷳ⮎ἄ㳣≽炻⤪⬱㌺军ἃ㔁忻⟜⮎⛘㚵⊁冯⬠佺炻ᷫ军⮎ 埴ẩ㤕⍫姒冯⹏婯炻⮎晃⍫姒䳸⎰⬿㔁ヰずね㑵冯ẩ㤕⇑䙲 ⛘⍫姒℟㚱ヰず栀埴ᷳẩ㤕⭞炻᷎ὅᷳẍ↮㜸㇨⎗傥⏰䎦ᷳ⬠佺ㆸ㓰炻ẍ ㇨⏰䎦ᷳ㮹攻ẩ㤕㚱ỽ䈡刚烎Ḯ妋℞∝㤕䎮⾝冯栏⭊ὧ⇑炻 ⍲䎮婾冯⮎嶸䚠䳸⎰ᷳ⎗傥⿏ˤ ᷫ军䣦㚫℔䙲ᷳ攻㚱ỽ℟橼斄忋烎⍰⬱㌺冯ẩ㤕ᷣ␴⒉ⶍ⹏ 婯㇨⎗傥㽨䘤ᷳ⬠佺㓰ㅱ䫱ˤ Ĵıġ˪㐑姞㬊奨˫⌟ 2烉 &%(7$7QRSFSE ˢ ĴĲˢ ຾Չϸࡘ烉ġ䴻䓙ℑ㫉㚵⊁⬠佺ᷳ忚埴炻䚖䘬⛐㕤嬻⍫冯㛔婚䦳ᷳ⎴⬠㚱䚖⇵㚱姙⣂斄㕤⬠佺ㆸ㓰䘬䞼䨞栗䣢炻劍⬱㌺⬠䓇⛐⮰㤕⬠佺䘬忶䦳ᷕ炻 ġġġ⎴㗪忚埴䓘慶婧㞍ˣ⮎⊁㑵ἄㆾ㚵⊁⬠佺炻慵夾Ṣ晃Ḻ≽冯㹅忂炻Ṏ⌛ẍ妋㨇㚫斄㆟冯慵夾ἃ㔁佑䎮ᷳ䎮妋冯䓇㳣⮎嶸ᷳ䚠Ḻ䳸⎰炻᷎ ġġġ㰢⓷柴䁢⮶⎹䘬婚䦳炻ᶵỮ庫⍿⬠䓇㬉彶炻⎴㗪ḇ㚨傥嬻⬠䓇䓊䓇冒ᾉ冯妋 ġġġ㰢傥≃ˤ 忚侴䚩⿅㩊妶㬌䧖㚵⬠佺橼槿⮵㕤⮎⬀ᾳ橼ᷳ䓇␥㇨⎗傥䓊 270《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 271

䓇ᷳ┇䘤冯廱⊾ἄ䓐ˤ℟橼⍵⿅䘬㕡㱽烉婳⎴⬠䡢⮎䚩⿅⛐ ġġġġġġġġġġġġġġġġġġ䓇䓊幓晄侭ᷳṌ忂庼℟炻℞ᷕ㇨䓇䓊ᷳ暣≽廒㢭ᶵỮ㺧嵛⚳ 㚵⊁⣏䛦ᷳ⼴炻ẍ⍲⮎晃⍫姒䳸⎰⬿㔁ヰずね㑵冯ẩ㤕⇑䙲 ġġġġġġġġġġġġġġℏ⢾ġⶪ⟜ᷳ暨㯪炻⎴㗪Ṏ㍸ὃ姙⣂埴≽ᶵ㕡ὧ侭埴䘬ὧ⇑ ㇨⏰䎦ᷳ㮹攻ẩ㤕䘬忶䦳ᷕ炻⤪ỽ䳸⎰᷎℟橼句⮎⣑⎘䘬㔁 ġġġġġġġġġġġġġġġġġġ⍲⬱ℐᾅ晄ˤ嬻⎴⬠㚱㨇㚫⍫姒䳸⎰⬿㔁ヰずね㑵冯ẩ㤕⇑ 䎮冯奨埴炻ᷫ军⣏Ḁ厑啑䘬ヰず╄㌐冯ᾉ妋埴嫱ˤ ġġġġġġġġġġġġġġ䙲㇨⏰䎦ᷳġ㮹攻ẩ㤕ᷳ䈡刚炻⎴㗪ḇ嬻ẩ㤕ᷣ␴⒉ⶍ㚱㨇 ᡏԋਏ烉ˬ⣑⎘⒚⬠䓇␥㔁做⮰柴䞼䨞˭䁢 100 ⬠⸜⹎ᶳ⬠㛇㇨攳姕 ġġġġġġġġġġġġġġġġġġ㚫冯怠婚⎴⬠忚埴朊⮵朊䘬⹏婯炻⼤㬌Ḻ≽䘬忶䦳Ṏ㚱⎗傥ڀ ġġġġġġġġġġġġġġġġġġġġġġġᷳ婚䦳炻ὅᶲ徘ᷳ婚䦳姕妰冯⮎晃忚埴ᷳ忶䦳侴奨炻ᾳṢᷳ ġġġġġġġġġġġġġġġġġġ㽨䘤ẩ㤕ᷣ␴⒉ⶍᷳ⬠佺㓰ㅱˤ䳸⎰㱽厗䴻㔁ᷳ䎮妋冯䓇␥ ġġġġġġġġġġġġġġġġġġġġġġġ㔁⬠⽫⼿⣏农㚱ᶳ↿⸦溆烉 ġġġġġġġġġġġġġġġġġġ㍊䳊ᷫ军妋僓嫱ぇᷳ⍫姒冯⮎ἄ炻嬻⎴⬠㚱㨇㚫⬠佺冯橼㚫 ˢġġġġġġġġġġġ1įġ怠ᾖ㛔婚䦳ᷳ⎴⬠炻⣏悐↮䁢⛐⚳ᷕ⮷ả㔁ᷳ㔁ⷓ炻Ṏ㚱⮵ ġġġġġġġġġġġġġġġġġġ℟㚱ヰずˣッ⽫ᷳẩ㤕℔⎠㇨⯽䎦ᷳ⬿㔁冯Ṣ㔯ˣ䣦㚫䘬斄 ġġġġġġġġġġġġġġġġġġ䓇␥㔁做㉙㊩䚠䔞慵夾⍲斄㆟ᷳ⽫ンἮ忚ᾖ⬠佺侭炻䳈岒䚠 ġġġġġġġġġġġġġġġġġġ㆟烊⎗ẍ⺽⮶⬠䓇⬠佺冯橼㚫⣂⃫䘬䓇␥⬀⛐ね㱩冯⎗傥朊 ġġġġġġġġġġġġġġġġġġ䔞滲㔜冯⃒列烊ᶵỮ⬠佺シ栀檀ˣ⍵䚩傥≃⻟炻侴ᶼ⮵㕤䓇 ġġġġġġġġġġġġġġġġġġ⮵ᷳ⓷柴炻᷎䓙ᷳ⿅䳊℟橼妋㰢䘬㕡㱽ˤ⽆ẩ㤕ᷣ㇨℟㚱䘬 ġġġġġġġġġġġġġġġġġġ␥㔁做ᷫ军䓇␥廱⊾䘮朆ⷠ斄㆟ˤ⚈㬌炻⮵㕤婚➪ᶲ㊯⭂䘬 ġġġġġġġġġġġġġġġġġġヰず冯㘢ㄏ炻䁢幓晄侭䓐⽫䞼䘤㖊⎰怑⍰⬱ℐ䘬庼℟炻ㆾ⎗ ġġġġġġġġġġġġġġġġġġ䚠斄⍫侫㔯䌣ᷳ䞼嬨冯妶婾炻䘮䚠䔞㈽ℍ炻⼤㬌䘬Ḻ≽朆ⷠ ġġġġġġġġġġġġġġ㽨䘤⍫姒䘬⬠䓇⮯˪⥁㱽ġ咖厗䴻˫ᷕ㇨⻟婧ㅱ⤪ἃ凔⤪⮎ ġġġġġġġġġġġġġġġġġġ列⤥ˤ ġġġġġġġġġġġġˢġġ夳ᶨ↯⬀⛐ḳ䈑ᷳ⤪⮎䚠ˣ⿏Ƀ炻ἃẍ䧖䧖┬ⶏ㕡ὧ炻ᷫ军 ˢġġġġġġġġġġġ2įġ⬱㌺军㯜ᶲ⥁咖䥒⮢䘬㚵⊁⬠佺炻嬻怠ᾖ㛔婚䦳ᷳ⎴⬠㚱㨇 ˢˢˢˢˢ冯奨枛厑啑ᷳ㘖攨䣢䎦ˣ晐㇨㦪シ侴⹎⊾ᷳヰず䱦䤆䚠⮵ ġġġġġġġġġġġġġġġġġġ㚫ẍ橼槿ἃ㔁⮢昊⍲℞㇨㍸ὃᷳ⬿㔁≇傥烊⇑䓐⶚幓⮵㕤⣑ ġġġġġġġġġġġġġġġġġġġ䄏ˤ ġġġġġġġġġġġġġġġġġġġ⎘ἃġ㔁佑䎮冯ᾖ嫱ᷳ䎮妋冯㌴㎉炻䚜㍍⍫冯⋼≑⥁咖䥒⮢㔜 4. 㔜橼侴妨炻㛔婚䦳䘬㚵⊁⬠佺炻昌Ḯἃ㔁⮰㤕䞍嬀䘬⁛㌰ ġġġġġġġġġġġġġġġġġġ䎮⚾㚠䘬ⶍἄ炻⛐㚵⊁忶䦳ᷕẍ℟橼柀㚫㇨⎗傥㍸ὃᷳ㚵⊁ ⢾炻⎴㗪䚠䔞䦳⹎⛘忼军䞍埴⎰ᶨˣ妋埴᷎慵ᷳ㔁⬠䚖㧁 ġġġġġġġġġġġġġġġġġġ冯㇨⎗傥ġ⬠佺ᷳ嗽炻⎴㗪ḇ㍸ὃ⎰ἄ㨇㥳⎗屯⇑䓐䘬㓗㎜ˤ 冯ㆸ㓰ˤ侴啱䓙⤪㬌䘬㚵⊁⬠佺炻ᶵỮ冯惘役ἃ㔁⮢昊冯 ġġġġġġġġġġġġġġġġġġ⎴㗪ḇ嬻ᾖ婚⎴⬠冯⥁咖䥒⮢䘬₏὿Ḵ䛦忚埴⹏婯冯䚠Ḻ奨 ᾉ䛦⛀橼㚱㇨㍍妠炻⎴㗪ṎὫ忚冯⬠㟉冯惘役ẩ㤕⛀橼ᷳ ġġġġġġġġġġġġġġġġġġġ㐑ˣ⬠ġ佺ˤὅ忚埴㚵⊁⬠佺䔞⣑ᷳ㔜橼ね㱩侴妨炻⮵㕤㇨㚵攻䘬娵嬀冯Ḻ≽炻ḇ㚱㨇㚫㍸⋯㤕䓴⮵㛔㟉彎⬠䎮⾝冯䈡 ġġġġġġġġġġġġġġġġġġ⊁ᷳ⎰ἄ㨇㥳炻ㅱ娚㚱䘤㎖Ṣ≃㓗㎜ᷳ㓰傥ˤ㔜橼侴妨炻啱刚ᷳ偗⭂炻⤪㬌⎗ẍ℟橼⏰䎦⋿厗⣏⬠⮵㕤㚵⊁⬠佺䘬慵 ġġġġġġġġġġġġġġġġġġ䓙㛔婚䦳⎗ẍ㔁⮶⎴⬠娵嬀⣏Ḁἃ㔁˪⥁㱽咖厗䴻˫䘬㔁佑夾炻ẍ⍲㇨⯽䎦䘬℔䙲䈡岒ˤ ġġġġġġġġġġġġġġ⿅゛炻ẍ⍲⣑ġ⎘⬿䘬⒚⬠佑䎮冯⮎嶸奨埴烊⎴㗪惵⎰㛔婚 ٙЗᢏ၍ȷޠġġġġġġġġġġġġġġ䦳㇨姕妰军ἃ㔁忻ġ⟜ᷳ㚵⊁⬠佺㳣≽炻ᶨ㕡朊⮵ἃ㔁⮢昊 ΡȃȶЉѯఁ౪ࡧདྷ ġġġġġġġġġġġġġġ冯℞㇨㍸ὃᷳ⬿㔁≇傥ġ㚱㇨橼娵炻⎎ᶨ㕡朊⛐⋼≑㔜䎮ἃ ፐำҞ኱烉⎌Ṳᷕ⢾炻ᶵ婾㗗檀⹎䘤⯽䘬⚳⭞炻ㆾ㗗攳䘤ᷕ⚳⭞冯句⼴ ġġġġġġġġġġġġġġġġġġ⮢ᷳ⚾㚠䘬忶䦳ᷕ炻㚱㨇㚫冯ἃ㔁䴻啷䚠䄏朊炻㍸ὃ⎴⬠㍍ ⛘⋨炻䎦⮎䓇㳣ᷕ䘬幓⽫⬀⛐䷥ᶵ⃵㚱䄑゙ˣ䕭かẍ⍲䓇㬣 ġġġġġġġġġġġġġġġġġġġ妠ᷫ军侣教ˣ嬨婎ᷳ㨇䶋ˤ 䫱媠⓷柴炻⌛ἧ㗗慓⬠䥹㈨朆ⷠ䘤忼䘬⚳⭞Ṏ䃉傥性⃵侴⽭ ġġġġġġġġġġġġġġġ3į ⬱㌺军㮹晬⹟㎂偉ấ㚱旸℔⎠忚埴ẩ㤕⍫姒炻㬌ẩ㤕䞼䘤᷎ 枰朊⮵ˤὅ䎦ẋ慓⬠冯⽫䎮㱣䗪䫱㕡朊侴奨炻䘮⻟婧⽭枰慵 272《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 273

夾㔜橼幓⽫ᷳ‍ℐ炻㕡傥㚱‍⹟侴㔜ℐ䘬Ṣ䓇ˤ幓⽫曰ℐṢ ġ2. ⬱㌺军旬役ἃ㔁䥒ᾖ忻⟜炷䓚ẁ嗕劍嫃➪ˣ㯜ᶲ⥁咖䥒⮢炸 ‍⹟㧉⺷䘬㤪⾝娵䁢Ṣ䘬䓇␥㗗䓙幓橼ˣ⽫䎮␴䱦䤆曰⿏ᶱ ⬠佺朄⛸冯䥒奨炻嬻⎴⬠⮎晃橼㚫䥒ᾖ忶䦳ᷕᷳ幓⽫デ⍿炻悐ấ㥳ㆸ烊᷎䚠ᾉṢ䘬幓ˣ⽫ˣ曰ᶱ㕡朊Ḻ䁢⼙枧ˤ⛐幓⽫ ᷎⬠佺⤪⮎⬱ỷ冯奨䄏㇨崟ᷳ⠫䓴烊⎎嬻⎴⬠㚱㨇㚫冯ᾉ⼺曰ℐṢ‍⹟㧉⺷ᷕ炻⻟婧Ὣ忚幓橼ˣ⽫䎮␴䱦䤆‍⹟䘬ℐṢ ⹏婯Ḻ≽炻䚜㍍橼㚫婚➪ᷕ㇨⬠佺ᷳἃ㔁佑䎮傥䘤㎖恋ṃ㚵䄏栏炻嬻Ṣ㚱㚜⤥䘬㈿⡻傥≃炻㚱㚜⣂䘬⸛␴ˣデ】炻㳣⼿ ⊁㓰傥ˤ 㚜䧵㤝ẍ⍲␴媏ᶨ农ˤ➢㕤⤪㬌䘬娵䞍炻㛔婚䦳ᷳ䚖㧁ⶴ㛃 ġ3. ⬱㌺军ᶱ佑ᷕ厗ἃ㔁喅⑩棐⍫姒⬠佺炻⚈ẩ㤕ᷣ䁢嗼婈ᷳ 傥⮯冒幓ᷳ⮰㤕䞼䨞冯幓⽫曰‍⹟ᷳὫ忚ἄ⮎岒䘬䳸⎰炻Ṏ ἃ㔁ᾉ⼺炻ᶼ℔⎠ᷣ天㗗㍸ὃἃ⁷晽⇣䫱喅埻⑩ᷳ⯽䣢冯㳩 ⌛⽆⣑⎘㔁䎮⿅゛ᷕ⮳両↢㚱斄幓⽫⬀⛐ᷳ奨妋炻᷎忚侴㍊忂炻⎴⬠⛐⍫姒忶䦳ᷕ炻ᶵỮ⎗ẍ⛐䎦⟜㫋岆ἃ⁷晽⇣ᷳ匲䨞幓⽫曰‍⹟㇨ẍ⎗傥䘬䎮婾ὅ㒂ˤ ♜冯ἃ㔁䚠斄喅埻⑩ᷳ㬲⊅炻⎴㗪ḇ⎗ẍ冯䎦⟜⍫奨ᷳἃ㔁 ፐำϣ৒烉ġ㛔婚䦳ᷳᷣ庠䳸㥳冯忚埴㕡⺷炻ᶨ㕡朊䞼嬨⣑⎘㔁䎮冯幓⽫ ᾉ⼺㚱役嶅暊ᷳḺ≽炻㚱㨇㚫⛐䎦⮎䣦㚫ᷕ℟橼⬠佺㳣厑啑 ⬀⛐䚠斄ᷳ⍇℠ˣ㔯䌣冯䎦ẋ⬠侭ᷳ娖慳炻ẍ㛇䎮妋冯㌴㎉䘬ヰず╄㌐冯ᾉ妋埴嫱ˤ ⣑⎘㔁䎮⿅゛斄㕤幓⽫⬀⛐䘬奨妋烊⎴㗪Ṏ啱䓙㚱斄幓⽫㔜 ຾ՉϸࡘǺ 橼㱣䗪ᷳ䞼䨞ㆸ㝄炻ẍ冯⣑⎘⬿ᷳ㟠⽫⿅゛⤪ᶨ⾝ᶱ⋫ˣᶨ 1į 㚵⊁⬠佺㳣≽ᷳ⼴炻⬱㌺㗪攻忚埴⽫⼿Ṍ㳩冯⍵⿅ˤ ⽫ᶱ奨ˣ⚻圵ᶱ媎ᷫ军啱䓙⋩䧖奨㱽⮵㕤幓⽫㇨⎗傥崟䎦ᷳ 2į 婳⎴⬠䡢⮎䚩⿅⛐朄⛸䥒ᾖ䘬忶䦳ᷕ冒幓ᷳ幓⽫⬀⛐䉨ン炻䧖䧖⠫䓴ᷳ奨䄏䫱䚠Ḻ⮵䄏炻ẍ㍊妶⣑⎘㔁䎮⿅゛⮵㕤䎦ẋ ẍ⍲⛐㚵⊁⣏䛦䘬忶䦳ᷕ炻⤪ỽ傥℟橼句⮎⣑⎘䘬㔁䎮冯奨䣦㚫ᷕ⮵䘬幓⽫⓷柴㇨⎗傥㍸ὃ䘬⍫侫ᷳ忻冯妋㰢㕡㱽ˤ婚埴炻ᷫ军⣏Ḁ厑啑䘬ヰず╄㌐冯ᾉ妋埴嫱ˤ 䦳䘬忚⹎⣏农䑘丆叿ᶳ↿媠嬘柴烉娵嬀ˬ幓˭ˣˬ⽫˭ˣˬ⽫ !Ⴃයԋਏ烉幓䕯˭冯ⷠ夳䘬⽫幓䕯烊幓⽫㗗ᶨ橼䘬ℑ朊ʇʇ幓⽫㔜橼冯 1į ⮵ᾖ婚⬠䓇侴妨烉ġ ‍⹟烊幓⽫㔜橼㱣䗪䘬⽫㸸烊幓⽫㔜橼㱣䗪⮎晃㟰ἳ㍊䨞烊 (1) ⎗ẍ啱䓙㛔婚䦳炻⺽⮶⎴⬠娵嬀⣏Ḁἃ㔁⣑⎘㔁䎮⿅゛ ⣑⎘㔁䎮⿅゛冯幓⽫㔜橼⬀⛐䘬⎗傥Ṍ㴱烊⣑⎘㔁䎮⮵㕤⽫ ⮵㕤幓⽫䘬奨妋炻᷎惵⎰㛔婚䦳㭷忙ᶲ婚⚢⭂ᷳ朄⛸䶜 ᷳ娖慳ʇ奨⽫㱽攨烊⣑⎘㔁䎮⮵㕤幓ᷳ娖慳ʇʇ奨昘䓴ℍ烊佺炻⎗ẍ嬻⎴⬠Ḯ妋⣑⎘ᷳ幓⽫奨⍲℞冯⣑⎘㔁奨䥒ᾖ ⣑⎘㔁䎮⮵㕤幓ᷳ娖慳ʇʇ奨䕭か⠫烊⣑⎘㔁䎮䘬⮎䚠奨烊 ᷳ斄倗烊 ⣑⎘㔁䎮䘬⮎䚠奨冯幓⽫⬀⛐ᷳ斄㴱烊⣑⎘⚻㔁ℍ⮎奨ᷕ䘬 (2) 啱䓙㛔婚䦳㇨姕妰ᷳ㚵⊁⬠佺㳣≽炻⬱㌺军䓚ẁ嗕劍嫃幓⽫奨妋烊⣑⎘㔁䎮⮵㕤幓⽫㔜橼⬀⛐奨妋㇨℟ᷳシ佑冯⼙ ➪冯㯜ᶲ⥁咖䥒⮢⮎⛘⬠佺䥒ᾖ朄⛸冯㍸ὃ㚵⊁⬠佺炻枧ˤ ᶨ㕡朊⮵ἃ㔁⮢昊冯℞㇨㍸ὃᷳ⬿㔁≇傥㚱㇨橼娵炻ḇ ௲Ꮲ฼ౣǺ ⎗ẍ⛐䥒ᾖ忻⟜忚埴朄⛸ᷳ⮎ἄ⬠佺炻⎴㗪ḇ⎗ẍ䚜㍍ 1. ⬱㌺冯幓⽫奨妋䚠斄ᷳ⮎ἄ炻㭷忙ᶲ婚ᶨ攳⥳朄⛸⋩Ḽ军冯ἃ㔁忻⟜ᷳ₏䛦冯ᾉ⼺朊⮵朊㍍妠炻䚠ḺṌ㳩ẍ℟橼 Ḵ⋩↮炻℟橼䶜佺⣑⎘⚃忳㍐㩊ᷳ奨⽫㱽攨烊柀㚫㇨⎗傥㍸ὃᷳ㚵⊁冯㇨⎗傥⬠佺ᷳ嗽ˤ 274《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 275

(3) ⬱㌺军ᶱ佑ᷕ厗喅⑩棐⍫姒炻ᶵỮ⎗ẍ⛐䎦⟜㫋岆ἃ⁷ 㘢柿㇨⺢㥳ᷳ⣑⎘⚻枻㔁奨炻℞䳪㤝䚖㧁⛐㕤啱䓙ˬᶨ⽫ᶱ奨˭ 晽⇣ᷳ匲♜冯ἃ㔁䚠斄喅埻⑩ᷳ㬲⊅炻⎴㗪ḇ嬻⎴⬠㚱 ᷳ⚻㺧枻ぇ奨埴炻ぇℍἃ䨞䚉媠㱽⮎䚠ᷳ䞍夳炻⎴㗪Ṏ℟橼嫱ㆸ˪厗㨇㚫⬠佺冯橼㚫℟㚱ヰずˣッ⽫ᷳẩ㤕℔⎠㇨⯽䎦ᷳ⬿ ♜䴻˫㇨⼘栗䘬烉ˬ⽫ἃ冯䛦䓇炻㗗ᶱ䃉ⶖ⇍˭䘬⚻圵䃉䣁⠫䓴ˤ 㔁冯Ṣ㔯ˣ䣦㚫䘬斄㆟ˤ ⚈㬌炻㇨媪䓇㳣ᷕ䘬ᷕ忻⮎嶸炻⮎⌛㗗⤪⮎㖶Ḯ⛐ὅ䎮⮎嶸⚻枻㬊 ˢˢˢˢġġġġ2įġ⮵⎰ἄ㨇㥳侴妨烉奨䘬忶䦳ᷕ炻㭷ᶨ⮎⬀ᾳ橼ᷳ幓⽫⬀⛐䘮㚱⎗傥䓊䓇嬲⊾炻⇯ᶨ凔 (1) ⬱㌺㨇㚫嬻怠ᾖ㛔婚䦳ᷳ⎴⬠炻⇑䓐⶚幓⮵㕤⣑⎘㔁䎮㇨媪䘬䄑゙ˣ䕭かᷫ军䓇㬣䫱⬀⛐デ⍿冯⍵ㅱ炻Ṏ⮯晐ᷳ侴㚱㇨廱⿅゛䎮妋冯⮵幓⽫奨妋ᾖ嫱ᷳ㌴㎉炻⍫姒㯜ᶲ⥁咖䥒嬲炻㬌⌛⣑⎘⚻㔁佑䎮ᷕ炻㇨ẍᶵ㕟↢䎦ˬ䄑゙⌛厑㍸˭ˣˬ䓇㬣 ⮢ˣ䓚ẁ嗕劍嫃➪炻ᶵỮ⎗ẍ⛐䥒ᾖ忻⟜忚埴朄⛸ᷳ⮎ ⌛㴭㥫˭䫱䫱娕录ᷳ㓭ˤĴĳ ᷣ奨幓⽫ᷳ䡢⮎⬱枻冯⭊奨佑䎮㗗⏎℟橼 ἄ⬠佺炻⎴㗪ḇ⎗ẍ䚜㍍冯ἃ㔁忻⟜ᷳ₏䛦冯ᾉ⼺朊⮵ ⮎䎦㚱叿⭮↯䘬斄Ὢ烊幓⽫⬀⛐䘬㭷ᶨ䔞ᶳ㗗⏎⾝⾝↮㖶ˣ忂橼德朊㍍妠炻䚠ḺṌ㳩ẍ℟橼柀㚫㇨⎗傥㍸ὃᷳ㚵⊁冯㇨⎗ 㖶炻⍾㰢᷶⬴ℐ䘬⤪䎮ἄシ炻ẍẌ䓇␥傥㚱䛇⮎廱⊾侴军㕤冒⛐⚻ 傥⬠佺ᷳ嗽炻⎴㗪ḇ㍸ὃ⎰ἄ㨇㥳⎗屯⇑䓐䘬㓗㎜炻⤪ 㺧ˤ䓇␥㗗㳣㻹侴䓇≽䘬炻㭷ᶨ䔞ᶳᷳ幓ˣ⎋ˣシ炻㗗䃉㖶㰰徟ㆾ㗗㶭 ⋼≑㔜䎮䥒ᾖ忻⟜冯啷㚠炻冯ᾉ䛦⹏婯ˤ 㖶奢䄏烎㗗䓇㬣㳩廱ㆾ㗗㴭㥫㶭㵤烎⯙䎦⮎䓇␥侴妨炻⽆⭊奨䘬佑䎮⇘ᷣ (2) 啱䓙军ᶱ佑ᷕ厗ἃ㔁喅⑩棐⍫姒炻嬻⎴⬠㚱㨇㚫⍫姒䳸奨䘬ᾖ嫱ᷳ攻炻㗗⏎䛇傥⎰ᶨᶵḴ烎℞椾天㡅ẞ⛐㕤䛦䓇㗗⏎栀シᶳ≇⣓ ⎰⬿㔁ヰずね㑵冯ẩ㤕⇑䙲㇨⏰䎦ᷳ㮹攻ẩ㤕ᷳ䈡刚炻䡢⮎䎮妋䴻℠㔁䎮ᷳ佑㵝冯ᾖ嫱ᷳ℟橼㕡㱽烊℞㫉⇯㗗天傥⾝⾝↮㖶炻⽭ ⎴㗪ḇ嬻ẩ㤕ᷣ␴⒉ⶍ㚱㨇㚫冯怠婚⎴⬠忚埴朊⮵朊䘬枰䞍ᷳ侴埴炻埴ᷳẍ䞍烊ὅ㔁崟奨炻䓙奨嫱㔁ˤ䞍㔁埴奨⛐≽ン䘬彗嫱㬟 ⹏婯炻⼤㬌Ḻ≽䘬忶䦳Ṏ㚱⎗傥㽨䘤ẩ㤕ᷣ␴⒉ⶍᷳ⬠ 䦳ᷕ㯠䃉ㅰ⿈炻㕡㚱⎗傥Ẍᶨ↯⽫⾝冯埴ḳ㬊Ḷ军┬炻⼿䨞䪇妋僓冒⛐ˤ 佺㓰ㅱ䫱⮎晃橼槿ˤ ⯙⛐㭷ᶨ⬀⛐侭ᶵ㕟⛘奨䄏冒⽫炻ᶵ㕟⛘攳湌栗⥁䘬䔞ᶳ炻㖊㗗⚻枻㔁奨䘤䓐嫱ㆸ䘬䔞橼炻Ṏ㗗䓇␥⮎嶸⚻㺧冒⛐䘬㗪䭨ˤ䓙㬌⌛栗䣢ˬ㬟䶋⮵⠫ Ӄȃ༬ႴఁᢏᇅϜၿᄃ፻ࣻ֊ϛΡ ᷕ忻⮎嶸ᷳ⮎ἄ夷䔓˭䘬シ佑炻ẍ⍲㬌⮎ἄ⛐㔁⬠夷䔓㇨⎗傥䘤㎖ᷳ庼≑ 㓰傥炻ᷫ军⍫冯㬌⮎ἄ侭⛐⬠佺忶䦳ᷕ㇨⎗傥䌚⼿ᷳ┇䘤冯≑䙲ˤ ˢˢ⣑⎘㘢侭⣏ⷓᷳ⿅゛⎹Ἦ塓嬥䁢℟㚱ˬ㔁奨暁伶˭ᷳ䈡刚炻℞奨埴⮎ ġġġġġġ⣑⎘䘬䌐䈡ᾖ嫱㱽攨⛐㕤䩳➢Ḷ˪⥁㱽咖厗䴻˫㇨⼘栗䘬烉ᶨ↯䛦䓇嶸㱽攨Έ妨㬊奨⽭枰暁忳炻㕡傥䨞䪇嫱ぇᶵ⿅嬘⚻圵ᶱ媎ᷳ⠫䓴炻ὅ㬌侴 Ĵĳ 栗ˬ㬊⌛㗗奨ˣ奨⌛㗗㬊˭ᷳ⚻枻㬊奨Ḷ⮎晃ᾖ嫱ᷳ慵天⿏ˤ侴℞⚻枻㬊 ġġġ㿴枪ᷳ˪奨⽫婾䔷˫㚱ḹ烉ˬˮ⓷奨冒䓇⽫炻ḹỽ⚻㔁Ḁ炻ᶵ䟜⢆㱽䓴炻ỷᶱ⽟㴭㥫ˤ˯㬌ᶨ῰㖶⚻㔁ˤỽ侭烎䴻ḹ烉䓇㬣⌛㴭㥫炻䄑゙⌛厑㍸侭炻ᶱ奨⚻奨ᶨ⾝䓇奨㇨ẍ⼿ẍ℟橼⮎嶸ᷳ佑䎮㟡㒂炻⇯㗗⻟婧枰ὅᶨ⽫ᶱ奨⤪⮎䄏⮇䔞ᶳᶨ 㬣ᷳ⽫炻⌛㗗ᷕ忻㴭㥫炻䄑゙ᷳ⽫⌛㗗ᷕ忻厑㍸ˤ䴻ḹ烉厑啑㛒ㆸἃ炻厑㍸䁢䄑゙烊厑啑ㆸἃ㗪炻䄑゙⌛厑㍸ˤ㓭䞍徟⽫䁢䄑゙䓇㬣炻ぇ⽫⌛厑㍸㴭㥫ˤ㗗⇯厑㍸䄑゙⾝⽫⌛℟⋩㱽䓴ᶱ⋫㱽侴䁢ᶵ⿅嬘⠫炻侴㬋⚈䁢⽭枰⌛Ḷ䔞ᶳ㭷ᶨ⽫⾝㇨㚜䃉Ḵ㱽炻⤪⭺䳸㯜䁢⅘炻㘾⌛圵⅘䁢㯜炻⎵㬲侴橼ᶨḇ炻Ṏỽ⥐⎵䔘侴橼⎴烎㓭䴻ḹ烉㚱幓䁢䧖炻䃉㖶㚱ッ䁢䧖炻屒䘉䁢䧖炻⚃栃Ὰ䁢䧖䫱炻ᷫ军ᶨ↯䘮㗗ἃ䧖炻 ⚻℟ᷳᶱ⋫㱽ẍ℟橼奨䄏炻㇨ẍ⚻枻㬊奨⌛℟䓇㳣⮎嶸⿏烊侴ḇ⚈䁢⚻枻㗗⇯䄑゙ら㱽㖊㗗ἃ䧖炻┬䃉姀㱽䎮ㅱ㗗ḇˤ㕗⇯ᶨ↯䃉朆ἃ㱽炻ᶨ刚ᶨ楁䃉朆ᷕ 㬊奨ᷳ℟橼⎗埴炷⤪ὅ⋩㱽ẍ奨⋩⠫䫱炸炻㇨ẍ⛐䓇㳣ᷕ句⮎ᷕ忻⮎䚠ᷳ 忻ˤ䴻ḹ烉ᶵ⢆㕤幓侴晐ᶨ䚠炻⌛㗗劎忻㱽幓⽟ḇˤᶵ㹭䘉ッ崟㕤㖶僓炻⌛䄑゙忻凔劍⽟ḇˤẍḼ微䚠⌛㗗妋僓炻⌛㗗㤕忻妋僓⽟ḇˤ㗗⇯䴻㖶ᶵ⢆䓇㬣ᶱ忻炻⌛㗗 ⮎嶸炻ẍ⚻㺧嫱ぇᶨ⾝ᶱ⋫䔞橼䁢⚻圵ᶱ媎ᷳᶵ⿅嬘⠫ㆸ䁢⎗傥ˤ ᶱ⽟䦀⭮⣏凔㴭㥫ˤ˭⍫夳˪⣏㬋啷˫Ⅎ 46炻枩 599 ᷕˤˢ 276《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 277

䘮⎗ὅἃᷳ攳䣢侴ぇℍ䛇⮎侴䨞䪇妋僓⠫䓴烊侴℞㇨ẍ傥嫱ㆸ䘬斄挝⛐㕤䁢䎮妋冯㌴㎉ᷕ忻⮎䚠冯⚻枻㬊奨Ṍ枧ᷳシ佑冯ἄ䓐炻㚱≑㕤⏦Ṣ䎮妋㘢 ὅ⽒䧖䧖┬ⶏ㕡ὧᷳ攳䘤㰢Ḯˣ攳㪲栗⮎䘬䱦䤆炻⮯䔞ᶳᶨ⾝⽫㇨䓇崟ᷳ 柿ὅ奨䄏䔞ᶳᶨ⾝⌛℟ᶱ⋫⌛䨢⌛`⌛ᷕẍ⼘栗媠㱽⮎䚠ᷳ⚻枻㔁奨䘬佑䧖䧖⎗⿅⎗嬘䘬ⶖ䔘⠫䓴炻啱䓙⤪⮎奨䄏䘬⚻枻㔁奨炻䔞橼廱⊾䁢ᶵ⿅嬘喲炻Ṏ⌛⮵㕤㘢柿ὅ䃉㖶䘉べ⌛䨢⤪㱽⿏炻ẍ栗Ữ昌℞䕭侴ᶵ昌℞㱽ᷳᶵ 䳽⼭ᷳ⠫䓴炻ἧ⼿冒ㆹᷳ幓⽫⬀⛐嵋㤝㕤冯ἃ䃉Ḵ䃉⇍ᷳ䨞㤝⚻⥁ˤṎ⌛ 㕟㕟ᾖ嫱㱽攨㚱㇨䎮妋烊⎴㗪炻ὅ㘢柿ᷳ⚻枻㔁奨⤪⮎⮎嶸炻⇯⎗㻠嵋䴻啱䓙⣑⎘⚻枻㔁奨⤪⮎ぇℍἃᷳ䞍夳炻ẍḮぇ䃉㖶䖜べ⌛㗗㱽⿏炻ᶨ↯㱽㔁佑䎮冯䓇㳣䥒ᾖ⮎嶸䚠⌛ᶵḴᷳ幓⽫⬱㦪埴ˤĴĶ 䘮㗗ᷕ忻⮎䚠⥁㱽炻⤪㬌㕡傥⤪⮎奨䄏䓇␥冒幓㇨朊⮵䘬䧖䧖⠫䓴炻ᶵ嵐 Ṏᶵ性ˣᶵ⍾Ṏᶵ㌐炻⬠佺嬻冒⶙⬱ỷ侴⍰⤪⮎Ḯ妋媠㱽⮎䚠炻ㇵ傥Ẍ䓇 ␥冒⛐䃉䣁ˤ䯉妨ᷳ炻⽭枰⛐㖍ⷠ䓇㳣䘬埴ỷ⛸再ᷕ炻℟橼嶸埴⣑⎘⚻㔁 ᶵ㕟㕟ᷳᾖ嫱炻⌛⛐⮵ㅱảỽね⠫䘬䔞ᶳ炻ᶵ㌺昌⭊奨⬀⛐䘬ảᶨḳ䈑炻 ⎒廱⊾ᷣ奨⽫⾝⮵㕤ảỽḳ䈑ˣね⠫ᷳ➟叿冯晄⺲ˤ⤪㬌㕡傥㖶Ḯ䓇␥䘬星句冯梃㎂ᷫᶨ橼ℑ朊炻⚈䁢䄑゙⌛厑㍸ˣ䓇㬣⌛㴭㥫烊䓇␥ᷕ↢䎦䘬ả ỽḳ䈑䘮㗗Ẍ⏦Ṣ橼嫱䛇䎮䘬㕡ὧ㱽攨ˤĴĴ 㬌ㆾ⌛㗗㘢侭⣏ⷓ⻟婧烉ˬ⣓ 忻䳽Ḵ徼炻䔊䪇侭ⷠ㦪ˤ㱽ⓗᶨ␛炻⭪㹭侭㬠䛇ˤ˭Ĵĵ ㇨㫚⼘栗ᷳ媎佑冯䱦䤆㇨⛐ˤ ˢˢ䵄㓅侴妨炻⣑⎘㘢柿㇨攳栗䘬⚻枻㔁奨冯䓇㳣ᷕ䘬埴ỷ⛸再ᷳ攻⮎ ⬀⛐叿䚠庼䚠ㆸ䘬ℏ⛐斄倗炻⚈䁢ἃ㔁䘬佑䎮娖慳劍ᶵℤ栏ᶾ攻㖍䓐ᷳ℟ 橼⮎嶸炻⇯㖻㳩㕤䌬⥁檀㶙侴㉥尉䘬䎮妋烊侴䓇㳣ᷕ䘬ᷕ忻⮎嶸炻劍䃉⚻ 枻㔁奨ᷳ佑䎮奨埴ᷳὅㄹ炻⇯㚱⎗傥句ℍ䚚ᾖ䜶䶜ㆾ㛒嫱媪嫱ˣ㛒⼿媪⼿ ᷳね⠫侴ᶵ冒䞍ˤ⣑⎘㘢柿ὅ冒幓㇨埴奨㱽㇨㍐㒜斄⯽↢䘬⚻枻㔁奨冯ᷕ 忻⮎䚠ᷳᾖ嫱⮎嶸炻Ḵ侭⛐℟橼䓇␥ᷕ㇨⎗傥⏰䎦ᷳ䚠庼䚠ㆸ冯⼤㬌䃯㗈 ␴媏炻䋞⤪Ṍ枧㚚㇨⼘栗ᷳ䚠Ḻἄ䓐冯⎰沜㓰㝄烊侴啱䓙⮵㬌Ḵ侭ᷳṌ㚧⼙枧ἄ䓐䘬䎮妋炻ㆾ⎗㌴㎉䛇⮎䓇␥ᶵ㕟廱⊾冯⚻圵ᾖ嫱ᷳ⎗傥徼⼹ˤ⚈

ĴĴˢ℟橼⮎嶸⣑冢㘢侭⣏ⷓ㇨㍸Έᷳ⚻枻㔁奨炻ᶵ⁭⎗ẍ⼘栗ἃ㔁䨞䪇⚻圵䃉䣁冯⚻㺧 ġġġġġ冒⛐䘬䱦䤆炻⎴㗪ḇ橼䎦Ḯ㖍ⷠ䓇㳣ᷕ䘬㭷ᶨ䔞ᶳ炻⎴㗪⌛㗗䥒ᾖ嫱ぇᷳ℟橼⮎嶸ˤ ġġġġ㘢侭Ḷ˪奨⽫婾˫ᷕ㚦⻟婧ˬ劍䁢㕡ὧ䟜櫼⿐炻屒ッ櫼⿐㗗ἃ㭵ˤ˭᷎⮯㬌䧖䔞橼 ĴĶˢ⍫夳⯌よ屆烉˨⣑冢㘢柿䘬ἃ㔁⒚⬠冯䓇␥⮎嶸ʇʇ⮎䚠⒚⬠冯⚻枻㬊奨䘬 ġġġġ廱⊾ᷳ⠫䓴ẍ娑῰堐㈺䁢烉ˬ⛀⛀㖶㚰䃉⡆㷃炻↉ね栃Ὰ夳䙰嘏烊䷙⽑徜⃱䄏大➇炻 ġġġṌ枧˩炻˪㘖攨⬠⟙˫䫔 52 㛇ĩ2009 ⸜ 㚰Ī炻枩Į炻ˤ䫮侭ᾳṢ役 ġġġġ㕤℞㚜䎮㛒㚦䦣ˤⶏ䓐ⶏ⥁ⶏ⹎䈑炻ᶵἄ⿐⭞ᶵἄἃ烊㱽幓ⶏ䓐⥁暋⿅炻ῇ⓷⭂⽆ ⸦⸜㚱斄⣑⎘⒚⬠冯幓⽫⬀⛐ᷫ军䓇㬣嬘柴䚠斄㴱ᷳ䞼䨞炻ㆾṎ⎗夾䁢ὅ⽒ ġġġġỽ嗽↢烎˭⍫䚳˪⣏㬋啷˫Ⅎ 46炻枩 ᷕˤ 䴻㔁䘬佑䎮娖慳冯㬊奨䘬䥒ᾖ⮎嶸䁢䚠⌛ᶵḴ䘬ᷣ㕳⼳炻㇨ㅱ␴䘬ṃ姙⋼ 34 夳˪⣏㬋啷˫Ⅎ 46炻枩 ᶲˤ ⣷ˤˤ 278《華梵人文學報》天台學專刊 ⣑⎘䘬⚻枻㔁奨冯䓇㳣䘬ᷕ忻⮎嶸 279

୥ՄНᝧ The “Yuandun jiaoguan” of Tiantai-Buddhism ⦂䦎ˣ沑㐑伭Ṩ嬗炻˪⥁㱽咖厗䴻˫炻˪⣏㬋啷˫Ⅎ 9ˤ and the “Middle-Way-Practice” in Daily-Life. ⦂䦎ˣ沑㐑伭Ṩ嬗炻˪䵕㐑娘㇨婒䴻˫炻˪⣏㬋啷˫Ⅎ 14ˤ 昳ˣ㘢柿炻˪⥁㱽咖厗䴻䌬佑˫炻˪⣏㬋啷˫Ⅎ 33ˤ Huey-jen Yu 昳ˣ㘢柿炻˪㐑姞㬊奨˫炻˪⣏㬋啷˫Ⅎ 46ˤ Abstract 昳ˣ㘢柿炻˪⚃⾝嗽˫炻˪⣏㬋啷˫Ⅎ 46ˤ 昳ˣ㘢柿炻˪奨⽫婾˫炻˪⣏㬋啷˫Ⅎ 46ˤ In this paper, I try to discuss and examine the potential and possibility 昳ˣ㘢柿炻˪㱽䓴㫉䫔⇅攨˫炻˪⣏㬋啷˫Ⅎ 46ˤ of our practicing the “perfect teaching” in daily life according to the views of 昳ˣ㘢柿炻˪ᶱ奨佑˫⌟ 1炻CBETA, X55ˤ Chinese Tiantai-Buddhism (“Yuandun jiaoguan”). The approach used in this 昳ˣ㘢柿炻˪㱽厗ᶱ㗏ㆢ₨˫炻˪⣏㬋啷˫Ⅎ 46ˤ paper addresses the fundamental doctrine of the “middle way” practices in our 昳ˣ㿴枪炻˪奨⽫婾䔷˫炻˪⣏㬋啷˫Ⅎ 46ˤ daily life, to highlight the sense of the “perfect teaching” in Tiantai-Buddhism. Ⓒˣ㸃䃞炻˪㬊奨⣏シ˫炻˪⣏㬋啷˫Ⅎ 46ˤ I will discuss the possible application of Tiantai-practices in concrete daily live ⬳ˣ䞍䥖炻˪⋩ᶵḴ攨㊯天憼˫炻˪⣏㬋啷˫Ⅎ 46ˤ situations, highlighting the practical sense of the “middle way” as the essential 㠩倭炻˪⣑⎘㬊奨䴙ἳ˫炻˪⣏㬋啷˫Ⅎ 46ˤ of the Tiantai-teaching. 㭼䇦炽卓⿉㕗叿炻⼕㶖㢇嬗炻˪幓⽫㟫剙㸸ʇʇ䔞㲳慓䓇忯夳崌儛 ġġġġġġẁ˫ˤ Keywords: Tiantai Buddhism, Zhiyi, Yuandun jiaoguan, practice of the ⯌よ屆 (2001 ⸜ 5 㚰 Ī炻˨⽆⣑⎘㘢柿䘬⚻枻㬊奨䚳䕭墉Ḧ✌˩ĭ˪㎕ middle way, three thousand worlds in one thought, one mind and three aspects 媎˫3烉枩 1Įˤ of knowledge ĩ2009 ⸜ 㚰 Ī炻˨⣑⎘㘢柿䘬ἃ㔁⒚⬠冯䓇␥⮎嶸ʇʇ⮎䚠ġ⒚⬠冯 ⚻枻㬊奨ġ䘬Ṍ枧˩炻˪㘖攨⬠⟙˫52炻枩 Įˤ ġġġġġġġĩ2010 ⸜ 12 㚰 Ī炻˨⽆⣑⎘㔁奨䘬忚嶗婾Ṣ攻ἃ㔁䘬ᾖ嫱˩炻廗ℍ˪䔞 ẋ₺⬠⎊↲˫26烉˪嶐㔯⊾夾慶ᶳ䘬㜙Ṇ⬿㔁⁛䴙烉橼䓐ᾖ嫱䭯˫炻 ⎘⊿烉ᷕ⣖䞼䨞昊ᷕ⚳㔯⒚䞼䨞㇨炻枩 Į169ˤ 280《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 281

Ȯݳ๽ϥԼୱ፤ȯӶСࢻ༉ѭ

釋真定 ⚻⃱ἃ⬠䞼䨞㇨ġ⮰ả㔁㌰ġ

ᄢौ < ġġġġġġ⣑⎘ᷕ冰ᷳ䣾㸃䃞 ĩ 焍 Ī˪㱽厗Ḽ䘦⓷婾˫ĩ ẍᶳ䔍䧙˪⓷ 婾˫Ī炻㗗䁢⮵䟜㱽䚠⬿䩢➢ ĩ632 焍 682Ī˪㱽厗䌬岲˫㇨㑘ἄˤ䌬⤀ 㕘嬗㇨ⷞἮ⣑⎘㔁䚠ᷳ堅㐫炻ẍ⍲妋㖶⣑⎘㔁⬠⮵㕘嬗⿅゛ᷳ⍿⭡炻 ˪⓷婾˫㗗ⓗᶨᶵ⎗㫈ᷳ慵天屯㕁ˤ⯙㗪ẋシ佑侴妨炻˪⓷婾˫㬋㗗 ⍵ㅱ叿冲嬗冯㕘嬗堅㑲ᷳ慵天叿ἄ炻Ṏ㗗妋㖶㱽䚠冯⣑⎘ℑ㔁⬠ⶖ䔘 ᷳ天㚠ˤ ġ˪⓷婾˫ἂ㕤㚫㖴Ḽ⸜ ĩ845Ī ᷳ⺊ἃḳẞ炻℞⼿ẍ㳩⁛军Ṳ炻ℐ岜㖍₏ᾅ⬀ˤ㛔㔯↮ℕ䪈⏰䎦⁛ℍ㖍㛔䘬⎚⮎炻ẍ⍲⛐㖍ᾅ⬀䉨㱩ˤ昌 Ḯ忳䓐ᷕ㖍䚠斄⎚㕁炻ẍ䇰㛔婧㞍ᷳ⮎㱩慵䎦㬟⎚䛇䚠炻㗗䁢㛔㔯㚨 ⣏䈡刚ˤ㛔㔯ẍ䇰㛔㺼忚炻抒昛⛐㖍㳩⁛䴻忶炻᷎㬠䳸↢˪⓷婾˫⛐ 㖍ℑ㫉ᷳ䚃⁛㛇ˤ㬌㚠䘬⁛ℍ炻⚻庱 ĩ 烎焍 838 焍烎 Ī ≇ᶵ⎗㰺炻㬌⼴晾㚦㚱⚻䍵 ĩ814 焍 891Ī˪㰢䔹㱽厗㍸慳˫炻Ữ⶚ᶵ夳⁛㛔ˤ㛔䲼 ĩ 焍 Ī ⮵˪⓷婾˫娛㟠媠㛔㕥Ḱ䚠斄㲐妋炻䔁ᶳ˪⓷婾˫ⓗᶨ 㲐妋㚠ȹȹ˪Ḽ䘦⓷婾䬳姣˫炻⽭枰伖Ḱㅱ㚱ᷳ㬟⎚⭂ỵˤ

ᜰᗤຠȈ 㸃䃞ˣ⚻庱ˣ⚻䍵ˣ㛔䲼ˣ⓷婾ˣ䬳姣

㓞䧧烉2012į10į11ġġ㍍⍿↲䘣烊2013į01į24 282 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 283

⛐忚ℍ㛔㔯ᷣ柴ẍ⇵炻ẍᶳ⃰埴ṳ䳡役ẋ䚠斄䞼䨞ˤ ൧ȃᏳ፤ 椾⃰⮵˪⓷婾˫⯽攳➢䢶䞼䨞䘬㚱㖍㭼⭋㬋㇨㑘ᷳ˪Ⓒẋ⣑⎘⬠⸷ ˪㱽厗Ḽ䘦⓷婾˫ĩ ẍᶳ䔍䧙˪⓷婾˫Ī 䁢Ⓒẋ⣑⎘₏㸃䃞 ĩ 焍婔˫ĳˤ㬌㚠㗗ᷫ两Ỹ喌⒚劙˪⣑⎘⣏ⷓ̯䞼䨞˫Ĵ ᶨ㚠炻ẍ婧㞍㚠娴⬠䁢 Ī炻⮵䟜㱽䚠⬿䩢➢ ĩ632 焍 682Ī˪㱽厗䌬岲˫ĩ ẍᶳ䔍䧙˪䌬岲˫Ī 䞼䨞㧉⺷㇨⯽攳㘢柿叿ἄ㔯䌣ᷳ侫⮇ˤ㖍㭼㮷ᷳ㑘ἄ㗗ᷫ㈧两Ỹ喌㮷ᷳ䞼 ᷳ叿ἄˤ㱽䚠㔁⬠㗗㘢柿 ĩ538 焍 Īˣ㿴枪 ĩ561 焍 632Ī ℍ⭪⼴㇨ㆸ 䨞㕡㱽㇨⯽攳㸃䃞叿ἄᷳ侫⮇ㆸ㝄ˤ㗗ᷕ䫔ᶱ䭯䘬䫔Ḵ䪈姕䩳˨㱽厗Ḽ䘦 ᷳ⬿㳦ˤ娚⬿⣏ㆸ侭䩢➢ ĩ632 焍 682Ī ℍ⭪⼴䘬Ḵ⋩ḅ⸜炻㸃䃞 ĩ 焍 ⓷婾˩ᶨ䪈⮰㔯㍊妶炻㎕䣢˪⓷婾˫䚠斄➢䢶㔯䌣炻㗗䁢㛔婾役ẋ㚨⇅ᷳ Ī ㇵ娽䓇ˤ⚈㬌炻⽆⣑⎘㔁⬠䘬䩳⟜炻㚨⃰斄㲐䩢➢㱽䚠㔁⬠䘬ὧ 䞼䨞ˤ两ᷳ1984⸜炻㜿䓘㬋夳˨ˮḼ䘦⓷婾˯̬̋̒͌ᶨˣḴ̯侫⮇˩ĵ ᶨ㔯炻㗗㸃䃞ˤˢ ㍸䣢Ḯ⚻䍵炷814 焍 891炸˪㱽厗婾姀˫ẍ⍲屆凄炷1334 焍 1422炸˪⬿天㸃䃞⛐ᶾ䘬㗪ẋᶵ⁭㗗ᷕ⚳ἃ㔁ᷳ湬慹㗪㛇炻ḇ㗗ᷕ⚳ἃ㔁⿅゛⎚ᶲ 㝷⍇㟰䩳˫ᷕ⮵˪⓷婾˫ᷳ⺽䓐ˤ ᶨ⣏嬲朑㛇␴廱㎃㛇ˤ㇨媪䘬嬲朑炻℞天⚈ᷳᶨ炻ὧ㗗䌬⤀ᶱ啷 ĩ600 焍㈧两ẍᶲ媠㮷䞼䨞ㆸ㝄炻䫮侭㕤 2000 ⸜㕤㖍㛔楺㽌⣏⬠炻䚠两䘤堐 664Ī ㇨⁛Ἦ䘬㕘嬗䴻婾⮵ἃ㔁⿅゛㇨ⷞἮ䘬⼙枧ˤẍ㬌䁢☮䞊炻ἧ⼿⋿ ˨㸃䃞㑘ˮ㱽厗Ḽ䘦⓷婾˯ㆸ䩳̯媠⓷柴˩ᶨ㔯炻忚埴⮵˪⓷婾˫ㆸ䩳䘬 ⊿㛅㗪㛇䘬⋩ᶱ⬿炻⇘Ḯ䚃Ⓒ㗪㛇圵⎰ㆸℓ⬿炻ἧ媠⬿㳦忚ℍ㕘䘬䴙⎰ˤ ⓷柴ἄ㚜忚ᶨ㬍䘬侫⮇ˤ2003 ⸜ẍ˨ˮ㱽厗Ḽ䘦⓷婾˯͓ṳ̧̘夳̠㸃 ⮵㸃䃞侴妨炻ᶨ㕡朊两㈧⣑⎘㔁⬠ᷳ䣾婒炻ᶨ㕡朊⍰朊冐䌬⤀㇨ⷞἮ㕘䃞㔁⬎̯䞼䨞˩ᶨ㔯炻䘤堐⌂⢓婾㔯婧㞍ㆸ㝄⟙⏲ˤ᷎㕤 ⸜ẍ˪㸃嬗⿅゛ᷳ堅㑲ˤ㕘嬗䴻℠㛒夳㕤㘢柿㗪ẋ炻⚈㬌炻㸃䃞⤪ỽ⍿⭡烎㬌㬋䃞ˮ㱽厗Ḽ䘦⓷婾˯̯䞼䨞˫䁢㚠⎵炻Ṍ旬㜙ṔⰙ╄㇧ἃ㚠㜿↢䇰ˤṲ慵㗗塓㎂嬥䁢⣑⎘ᷕ冰㔁䣾䘬㸃䃞炻䃉㱽㻈夾ḇ㗗⽭枰妋㰢䘬婚柴ˤ㬌Ṏ ㊦⌂婾侫⮇㛇攻⛐㖍㇨⼿媠⁛㛔炻忚埴ℐ朊㟠㟉⬴ㆸḮ˪⓷婾˫⭂㛔炻᷎ 㗗Ⓒẋ⣑⎘⬠䘬䈡岒ᷳᶨˤ 忚埴㲐慳㇨ㆸ˪㱽厗Ḽ䘦⓷婾㟉慳˫ᶨ㚠炻2012 ⸜䓙ᶲ㴟⎌䯵↢䇰䣦↢ 䇰ˤḇἧ⣙忠㕤ᷕ⚳ᶨ⋫Ḵ䘦⸜ᷳ㛔婾慵㕘ẍ䎦ẋ䇰㛔ᷳ朊尴慵⚆ᷕ⚳㛔 ϊѭ ⛇ˤ㛔Ṣ⾅⸠㈧㬌ḳ㤕炻䓂⸠炰䓂⸠䞋炰فΚȃȮୱ፤ȯः! ˪⓷婾˫䞼䨞⮷⎚烉婾˫⛐ᷕ⚳ᶵ⁭ᶵ夳㓞抬㕤⣏啷䴻ˣ䴻抬炻Ṏᶵ夳⼴ᶾ媠ⷓ⺽䓐炻 ΡȃȮୱ፤ȯӶС઎ୄᇴۗҒ⓷˪ Ṏᶵ夳ảỽ㲐慳㚠炻Ṏᶵ夳㬋⺷⍲娛䳘ᷳ姀庱ˤ⁭⛐˪慳攨㬋䴙˫ˣ˪ἃ 㚱斄˪⓷婾˫㗗⏎䁢㸃䃞䛇㑘䘬⓷柴炻椾⃰夳庱㕤˨⎘⬿⓷䚖Ḵ⋩ᶫ 䣾䴙䲨˫䘬ˬ媎奨⁛˭ᷕ㍸⍲媎奨⋼≑⮳㈦㚫㖴⺊ἃ㇨怢⣙ᷳ⣑⎘℠䯵ᷕ 㡅˩ˤḳ䓙㖍₏㸸ᾉ ĩ942 焍 Ī 㕤℞⻇⫸⭪㗕ℍ⬳ᷳ晃 ĩ ①⸛ℕ⸜ ↢䎦ḮˬḼ䘦攨˭ᷳ䚠斄姀庱 Ĳˤ⚈㬌炻⛐ᷕ⚳ᷳ㔯䌣姀庱⁭㬌ᶨἳ炻⎗ ẍ婒㗗⸦役ℐ䃉ᷳ䉨ン炻⛐㖍㛔⇯冒⁛ℍ䘬㚫㖴ᶱ⸜ ĩ883Ī ᶨ䚜㳩⁛军Ṳˤ ĳˢġ㖍㭼⭋㬋烉˪Ⓒẋ⣑⎘⬠⸷婔˫ĩ Ⱉ╄㇧ἃ㚠㜿炻1966 ⸜Īˤ ġġġġ两㬌㚠ᷳ⼴炻⎴㮷㕤 ⸜炻䘤堐˨㱽厗Ḽ䘦⓷婾̯䞼䨞˩ᶨ㔯炻⁭䯉㔯㤪㊔炻 Ĳġ˪ἃ䣾䴙䲨˫⌟⋩烉ˬⒸ㛓㔁䯵㳩㔋㴟⢾炻Ṳᶵ⽑⬀ˤ㕤㗗⏛崲䌳怋ἧ农㚠炻ẍ ġġġġ㛒夳慵天䘤㎖ˤ ġġġḼ⋩䧖⮞⼨檀渿㯪ᷳ炻℞⚳Ẍ媎奨Ἦ⣱㔁Ḁˤ侴˪㘢婾䔷˫ˣ˪ṩ䌳䔷˫ˣ˪厗♜ ġġġġ㓞抬㕤⛪㛔⸠䓟䶐烉˪㱽厗䴻̯ᷕ⚳䘬⯽攳˫ĩ ⸛㦪⮢㚠⸿炻 ⸜Īˤ ġġġġ橐䚖˫ˣ˪Ḽ䘦攨˫䫱炻䤩ᶵẌ⁛ˤ˭˪⣏㬋啷˫Ⅎ 49ĭġ枩 206 ᶲˤ ĴˢġỸ喌⒚劙烉˪⣑⎘⣏ⷓ̯䞼䨞ȹȹ㘢柿̯叿ἄ̬敊͌̚➢䢶䘬䞼䨞ȹȹ˫ĩ Ṕ悥炛 ġġġ˪慳攨㬋䴙˫⎴㔯姀庱㕤˪⋵临啷˫Ⅎ 131炻枩 125ˤ ġġġġ䘦厗剹炻1961 ⸜Īˤ ĵˢġ㜿䓘㬋夳烉˨ˮḼ䘦⓷婾˯̬̋̒͌ᶨˣḴ̯侫⮇˩炻˪⣑⎘⬠⟙˫䫔㛇ĩ1984 ⸜Īˤ 284 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 285

Ŝ1003ŞĪ炻ἄ⓷Ḵ⋩ᶫ㡅⥼Ẁ⭪㗕炻⎹⚃㖶䞍䥖 ĩ960 焍 1028Ī 婳㯪䫼慳 Ķˤ 䥖⚆䫼㸸ᾉ䫔Ḵ⋩ᶫ⓷㗪炻⼰㚱⎗傥㗗椾㫉䞍忻˪⓷婾˫䘬⬀⛐ˤ忁䧖ね㬌Ḵ⋩ᶫ㡅⓷炻⍵ㅱ䔞㗪㖍㛔⣑⎘⬿⮵⣑⎘㔁攨嬘婾䘬媠⓷柴ˤ℞ᷕ䫔⼊炻冯℞⛐ᷕ⚳彭忇㴰⣙ᶵ䃉斄Ὢˤ Ḵ⋩ᶫ⓷炻⓷⍲㚱斄˪⓷婾˫䘬䛇‥⿏炻㬌㬋㗗䛇‥婒ᷳ☮䞊ˤ㸸ᾉデ㕤㚫㖴⺊ἃ晾㗗˪⓷婾˫⛐ᷕ⚳㴰⣙䘬ᷣ天斄挝炻䃞℞㛒⍿⼴ᶾ⣑⎘₏ ˪⓷婾˫ℭ⭡姃嫔⣒⣂炻劍䁢㸃䃞⣏ⷓᷳ㑘炻ℭ⭡ᶵ⎗傥㚱ᶵ傥屓忂䘬ね慵夾䘬䎮䓙炻㗗ᷫ℞䚠斄⿅゛ȹȹⓗ嬀炻ᶵ䁢⼴ᶾ⣑⎘₏㇨慵炻ḇ㗗㛔婾⼊炻⚈侴⮳㯪䞍䥖䁢℞妋べˤ朊⮵㬌ᶨ⓷柴䘬䞍䥖炻ẍˬ⬳⛘敽㛔˭⚆ㅱ ⛐ᷕ⚳㴰⣙䘬ᶨ⣏怈⚈ˤ 侴䃉㱽妋攳㸸ᾉ䘬䔹⛀ ķˤ 忁䧖ね⼊䚠䔞⍵ㅱ䔞㗪ᷕ⚳⋿⛘ἃ㔁䓴㘖念䎦尉炻℟橼䘬⮎ἳ炻⎎⎗ 䓊䓇˪⓷婾˫‥㑘婔䘬ᷣ天⍇⚈炻⎗㬠䲵䁢ᶱ溆炛 ĩ ᶨ Īˣ⁁⾀抬ᷳ ⽆㸸ᾉ˨⎘⬿⓷䚖Ḵ⋩ᶫ㡅˩䘬䫔Ḵ⋩Ḵ⓷䩢䞍㴰〗ˤ㬌ᷕ㸸ᾉ⓷⍲㚱斄㑘徘⿏岒炻㓭ᶵ䁢⣑⎘⼴ᶾ₏㇨慵炻ĩ Ḵ Īˣᷕ⚳⎚㕁ᷳ敽⤪炻ĩ ᶱ Īˣ㛒 ⧮⦹婾㕘冲ℑ嬗䘬⓷柴炻⚃㖶䞍䥖⌣ẍˬ⧮㱁㕘冲㛒㘯㩊 Ĳı˭ἄ䫼ˤ䓙㬌夳庱㕤怋Ⓒ₏㚨㼬冯⚻䍵ᷳ⮯Ἦ抬ˤĸ ⎗䞍㸸ᾉ冯䞍䥖ℑ侭炻⮵㱽䚠⬠斄⽫䦳⹎䘬䚠忽ˤ 昌Ḯᶲ徘⚈䳈ẍ⢾炻ἄ䁢ᾅ⬀㚠䯵慵天ㇳ㭝䘬⣏啷䴻ˣ䪈䔷䚖抬㛒夳㚱斄⋿⊿ἃ㔁ⶖ䔘䘬䎦尉炻ℍ⬳₏ㆸ⮳ ĩ1011 焍 1081Ī˪⍫⣑⎘Ḽ 姀庱䫱炻⇯㗗˪⓷婾˫⛐ᷕ⚳攟㛇㴰⣙䘬⎎ᶨ怈⚈ˤỮ斄挝⿏⛘炻䃉㱽㓡 ⎘Ⱉ姀˫姀庱㚱斄⋿⊿ℑ⛘ⓗ嬀⬠昮䚃⮵㭼䘬⮎ἳˤ㚠⌟ℕ姀庱Ḯ⊿㕡嬲ẍᶲ媠䉨㱩䘬农␥⿏ᷳ⎚⮎炻⇯㗗䘤䓇㕤Ⓒ㬎⬿㚫㖴Ḽ⸜炷845炸䘬⺊ ⣂⬠ヰ】⬿ ĲĲˤ⎴㚠⌟ᶫ炻ㆸ⮳Ṏ姀庱Ḯ⊿⛘䃉⣑⎘₏Ṣ䘬希嶉炻⊿⛘ ἃḳẞ Ĺˤ⽆˪⓷婾˫⬴ㆸ䘬Ḧ⃫焍ᶲ⃫⸜攻 ĩ 焍 Ī 军㚫㖴Ḽ⸜炷845炸檀₏ᷕⰔ厗♜⬿ˣ⼳⬿ˣヰ】⬿侭⣂ Ĳĳˤ ⺊ἃḳẞ䁢㬊炻⎒䚠昼䲬ℓ⋩检⸜䘬㬚㚰ˤ㎃妨ᷳ炻˪⓷婾˫⛐ᷕ⚳ㆸ䩳 ㆸ⮳ℍ⬳㗪ẋ炻㬋䔞怤ˣ⬳⮵ⲁ㛇攻䓙㕤㇘䔍䘬暨天炻⮵㕤㚠䯵䘬⼴䘬ᶵᷭὧ⬴ℐ㴰⣙ˤ Ḻ忂㚱朆ⷠ♜劃䘬䤩Ẍˤ㓭㓧㱣天䳈ˣ㓧㱣䫾䔍旣昼㔯䈑冯⿅゛䘬Ṍ ẍ农㕤⼴ᶾ思⺷ˣ⬿揹ˣ⽿䡸炻⮵䩢➢˪䌬岲˫㮓ᶵ䔁ね⛘㈡⇌ 㳩炻攻㍍㶙⊾⋿⊿⛘➇䘬昼ⶖ炻ἧ⼿幓嗽⋿㕡䘬⣑⎘₏㛒Ḱ冯斄㲐冯㱽 ᶳ ĺ炻Ữ⮵㕤㸃䃞㚦䴻⮵˪䌬岲˫㉙㊩䧖䧖䔹⓷侴㑘ἄ䘬˪⓷婾˫炻㛒㚦䚠㔁⬠斄Ὢ䓂㶙ᷳ˪⓷婾˫炻Ṏ䁢㛔婾⛐ᷕ⚳㴰⣙䘬⎎ᶨ怈⚈ˤ ㍸⍲晣⫿䇯婆ˤ⼰栗䃞⛘炻⬳⣑⎘₏⮵˪⓷婾˫⎗傥㗗㮓ᶵ䞍ねˤ⚈㬌䞍 ցᇴۗҒ״ήȃȮҝ᜔ȯЉѯ Ķ ġ˪⚃㖶㔁埴抬˫炛ˬ䘯⬳①⸛ℕ⸜ ĩ1003Ī 䘠⌗㬚炻㖍㛔⚳₏ ĩ ⭪䄏 Ī 䫱滶⇘ˤ⼤⚳⣑ ġġġġġ㖍㛔⬠侭ⶫ㕥㴑ⱛ⛐˪䌬岲˫妋柴ᷕ炻㍸↢ˬ䩢➢⮵⣑⎘㚱㽫⍂䘬⮵ ġġġġ⎘Ⱉ㸸ᾉ䥒ⷓ㕤⣑⎘㔁攨炻农䚠忽⓷䚖Ḵ⋩ᶫ㡅ˤ⚃㖶⁛㔁㱁攨ĩ 䞍䥖 Ī ㄹ㔁䔍䫼ˤ˭ ĲĴ ġġġ˪⣏㬋啷˫Ⅎ 46ĭġ枩 885 ᷕˤ ㈿シ嬀 ˭炻㗗䁢役ᶾ˪䌬岲˫⣑⎘㈡⇌婒ᷳ䘤䪗ˤ两ᷳ⬱喌ὲ晬晾⶚夳 ķˢ˨⎘⬿⓷䚖Ḵ⋩ᶫ㡅˩㓞抬㕤˪⚃㖶㔁埴抬˫炻㗗ᷕ䫔Ḵ⋩ᶫ⓷ᷳ⓷䫼ℏ⭡⤪㫉姀ḹ烉 ġġġˬḴ⋩ᶫ⓷炛˪Ḽ䘦⓷婾˫柴ᶳ炻ḹ⥁㦪⣏ⷓ忈ˤ䔹侭ḹ炛ˮ㬌婾Ụ⣂姃嫔˯ˤᶼ ġġġġġ冱ᶨḴ炻⤪Ƀ劍㗗⣏ⷓ㇨墥炻ᶵ⎗ᶵ忂ˤ䫼炛㬌婾⬳⛘敽㛔炻勚ᶵ⼿侴姽婾䞋ˤ˭ ġġġ˪⣏㬋啷˫Ⅎ 46炻枩 889 ᶳˤ Ĳı˪⚃㖶㔁埴抬˫˪⣏㬋啷˫Ⅎ 炻枩 ᶲˤ ĸ 46 889 ġġġ䞼䨞ㆸ㝄炻娛夳㊁婾烉˨ˮ㱽厗Ḽ䘦⓷婾˯͓ṳ̧̘夳̠㸃䃞㔁⬠̯䞼䨞˩炻˪楺 ĲĲġ˪⍫⣑⎘Ḽ⎘Ⱉ姀˫⌟ℕ炻⣏⬳䃽⮏ℕ⸜ĩĪ Ḵ㚰Ḵ⋩ℓ㖍䘬㡅ᶳ姀ḹ炛ˬ⛘㭼Ŝ 侫 ġġġġ㽌⣏⬠昊ἃ㔁⬠䞼䨞㚫⸜⟙˫䫔 36 嘇ĩ2003 ⸜ Ī炻⍲⇵㎕㊁叿䫔Ḵ悐䫔Ḵ䪈炻枩 ġġġġ⛘ㆾ㬌⫿ Ş ⣂⬠ヰ】⬿˭˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 115炻枩 128ˤˢ ġġġġ80Į90ˤˢ Ĳĳ˪⍫⣑⎘Ḽ⎘Ⱉ姀˫⌟ᶫ炻⣏⬳䃽⮏ℕ⸜ ĩĪ ᶱ㚰ᶱ㖍㡅ᶳ炻ˬ媠⣏Ḁⷓ䔞㗪⎵ Ĺˢġ娛侫夳㊁叿烉˪㸃䃞ˮ㱽厗Ḽ䘦⓷婾˯̯䞼䨞˫炻ĩ Ⱉ╄㇧ἃ㚠㜿炻 ⸜Īˤ枩 ġġġġ₏䫱ḇ炻ẍ䫮妨⓷䫼媠⬿ṢṢḇ炻厗♜⬿ḴṢⷓ⎟侮⸜㚱㘢Ṣḇ炻㱽䚠⬿ṢṢṎ 84Į85 ĺˢ˪慳攨㬋䴙˫烉ˬ˪䌬岲˫ᷳἄ急ẍ⎋俛㇨⁛炻冯曰Ⱉ奒㈧㌰⍿侭炻㜕堉⮵⟩炻⣂ ġġ炷侫烉Ṏ媠㛔ἄᶼ炸ẍ檀₏䫱ḇˤ⊿⛘䃉⣑⎘⬿Ṣ炻⼳⬿䎮⿏⬿⣂⣂ḇˤ˭˪⣏㖍 ġġġġ夳℞ᶵ䞍慷䞋ˤ㗗ẍ⁛侴ᶵ佺炻⏃⫸俣ᷳˤ⿸⼴⬠ẍᶨ䓇䚖⣏⽟炻㑘ヰ】庱姀ˤ˭ ġġġġ㛔ἃ㔁ℐ㚠˫Ⅎ 115炻枩 132ˤ ġġġ˪⋵临啷˫Ⅎ 130炻枩 914ˤ ĲĴġġⶫ㕥㴑ⱛ烉˨⥁㱽咖厗䴻䌬岲妋柴˩炻˪⚳嬗ᶨ↯䴻˫䴻䔷悐⚃炻ĩ ⸜Īˤ 286 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 287

䪗ῒ侴忻炛ˬ˪䌬岲˫㚠ᷕ⮵⣑⎘⬠婒䘬㈡⇌炻᷎ᶵ㗗朆ⷠ曚橐ˤĲĵ˭Ữ ⇌ˤ 㚨⼴ṵ两临㓗㊩⮵㈿⣑⎘婒ˤ℞⍇⚈⛐㕤Ḵ㮷悥㗗➢㕤⣑⎘⮎䚠⬠冯㱽䚠⺽䘤ᶲ徘嬘婾冯⣑⎘⮵㈿婒䘬䧖䧖兮㷔炻ᷣ天⚈䳈⛐㕤˪䌬岲˫⺽䓐 ⓗ嬀⬠㟡㛔䩳⟜䚠忽䁢⇵㍸炻⽆㔁佑䘬䎮妋ᶲ㇨ἄ䘬⇌㕟ˤ䃞㬌䫱婾㕟炻 ⇵Ṣ叿ἄ炻⌣㛒婒㖶↢嗽ˤ˪䌬岲˫ᷕ晾⺋㲃⺽䓐䴻℠炻Ữ昌Ḯ䩢➢冒⶙ 䡢⮎㗗⣒忶㕤䈥⻟旬㚫ˤ 㑘徘䘬˪ᶲ䓇䔷˫ˣ˪䃉❊䧙䴻䔷˫ẍ⢾炻⽆㛒↢䣢ảỽᶨ悐ᷕ⚳㑘徘䘬㖑⛐ 1929 ⸜炻Ⲟ⛘⣏䫱⯙⶚㍸↢ˬ⛐ヰ】䛤ᷕ⿸⾽⽆㛒㚱⣑⎘㱽厗㲐慳㚠ˤ⽆℞⺽䓐侴妨炻ᷕ⚳㑘徘⎒傥䚳⇘⎱啷䘬˪㱽厗佑䔷˫Ữ⌣㛒䣢㔁⬠ ĲĶ˭ᷳ婾夳炻㕡ᶵ⣙㬋洈ˤ䫮侭忂忶ℐ朊⿏䱦嬨˪䌬岲˫䘬䳸㝄炻Ṏ ↢嗽炻㚠ᷕẍˬ⎌婒˭ˣˬ⼤婒˭ˣˬ⎌⽟˭ˣˬ⎌妋˭ˣˬ⎌㚱妋ḹ˭ ⎗㕟⭂䩢➢⸦᷶䃉夾㕤⣑⎘㔁⬠䘬⬀⛐ˤ 㘿㊯⎱啷ˤ㓭℞⍿⎱啷⼙枧䚠䔞㶙⇣㗗䃉⹠伖䔹䘬ˤ 㚨⼴炻⛐㖍㛔⬠䓴䁢˪䌬岲˫⣑⎘⮵㈿婒炻∫ᶳẹ㬊䫎䘬㗗㛓⃱ッ㬋ˤ ḳ⮎ᶲ炻˪䌬岲˫冯⎱啷˪㱽厗佑䔷˫䘬⺽䓐斄Ὢ炻ẍ⍲㚠ᷕ䚜㍍㈧ ℞德忶娛䳘㔯䌣㭼⮵炻⍵⮵⇵徘ⶫ㕥㮷䘬婾溆炻᷎娵䁢˪䌬岲˫⮵⣑⎘䘬多⎱啷ᷳ婒炻㚨㖑䘤䎦㬌ᶨね⼊䘬ὧ㗗㸃䃞ˤ㚱斄忁ᶨ溆炻㸃䃞⛐˪⓷婾˫ ⮵㈿シ嬀朆ⷠ唬⻙ˤ˪䌬岲˫ᷕ⁭↢䎦ᶨ㫉ˬ柿ⷓḹ˭炻ḇ㗗㎜䓐⎱啷䘬 ᷕ♜⍚㕍屔炻⤪⌟ᶲ 19 ⓷炛ˬ徘侴ᶵἄᾉ侴⤥⎌炻⍰㚱㖶䧥⎌侭⎗ㄹˤ ˪㱽厗佑䔷˫炻᷎㍸↢℞ᷳ㈡⇌⮵尉㬋㗗⎱啷 Ĳķˤ两㛓⃱㮷ᷳ婒炻ᶱ婾㪲 ỽẍὅ▱䤍侴晙℞⎵烎˭⛐⌟ᶲ 28 ⓷炻ḇ婒⇘炛ˬ㇨䓐▱䤍炻ỽや⮹姙 ⦩⬠侭⸛ḽὲ㥖炻ℵ䴻㭼⮵䞼䨞ḇℵ嫱⮎˪䌬岲˫ᷕ⣂嗽ὅ䓐˪㱽厗佑䔷˫ 妨⍲䔷ᷣ烎˭㸃䃞⶚ᶨ婆忻䟜˪䌬岲˫⺽䓐⎱啷⌣㛒婒㖶䘬ḳ⮎ˤᶲ婒媠䘬ḳ⮎ Ĳĸˤ 䫱䳃䳄炻昌Ḯ⺽䘤⏦Ṣ㔯䌣㭼⮵䞼䨞ᷳ㶙䚩炻Ṏ㚜䨩栗㸃䃞˪⓷婾˫⛐Ⓒ 㒂䫮侭䘬䞼䨞婧㞍炻˪䌬岲˫䘬㈡⇌⣑⎘婒炻䔞⎗㹗㸸军ヰ暚思⺷ ẋ㱽厗⬠䞼䨞ᶲ䘬慵天⿏ˤ 炷964 焍 1032炸ˤḳ䓙䶋崟㕤᷆䚠䌳㫥劍⎹思⺷婳⓷⣑⎘冯㱽䚠ℑ㔁⬠䘬 ⃒≋⿏炻思⺷ẍˬ㫉⇍⺽ヰ】➢㱽ⷓ㬋䟜⣑⎘ᶨ佑炻怬䓐⣑⎘塓䟜ᷳ㔯炻 ະȃȮୱ፤ȯӶϜ୾դఁࡧདྷѭαϟ՞ဋ 冯⼤᷎㰢㗗朆㓭枰⇍⺽ˤĲĹ˭⚆ㅱ䌳㫥劍䘬婳䙲ˤ㬌㔯㬋㗗˪䌬岲˫⮵㈿ ⣑⎘婒ᷳ䛇㬋倯䪗ˤ䃞侴思⺷㇨婒ˬヰ】➢㱽ⷓ㬋䟜⣑⎘ᶨ佑˭炻㬋㗗䩢䫔ᶨˣ˪⓷婾˫㗗⣑⎘㱽䚠ℑ㔁⬠ⶖ䔘䘬妋㖶天㚠ˤ ➢㎜冒⎱啷˪㱽厗佑䔷˫⺽˪⣏㘢⹎婾˫ᷳ㔯炻侴⛐˪⓷婾˫⌟ᶲ ⓷炻䫔Ḵˣ䷥䳸Ⓒẍ⇵㚱斄ⓗ嬀ᷳ夳妋ˤ 㸃䃞ὧ⶚㖶䘥⛘婒⇘炛ˬ㬌㗗漵㧡厑啑慳˪⣏⑩˫ἃỷᷳ㔯炻Ƀ夳⎌Ṣ⺽炻䫔ᶱˣᶨḀᶱḀᷳ䳃䇕⎚ᷳ䷥䳸ˤ ὧ媪⎌慳炻㛃桐㕍俾炻℞忶ᶵ庽ˤ˭㬌ᷕˬ夳⎌Ṣ⺽炻ὧ媪⎌慳˭㚜娘㕍䫔⚃ˣ䁢ℑ⬿㇨ὅ漸⣏䴻℠佌炻㍸䣢天溆⍲㔜䎮㕡⎹ˤ ℞⺽⎱啷㔯⌣㛒䴻娛㟠ὧ媪䁢⎱啷ᷳ婒炻⍵ㅱḮ㸃䃞⮵䩢➢㱣⬠䔷㺷䘬㈡ ˪⓷婾˫㍸ὃḮẍᶲ媠⓷柴ᷳ䚠忽溆ˣ䚠斄夳妋炻㍸ὃ⬠Ṣ⓷柴ᷳ㇨ Ĳĵˢ娛侫夳㊁叿烉˪㸃䃞ˮ㱽厗Ḽ䘦⓷婾˯̯䞼䨞˫炻ĩ Ⱉ╄㇧ἃ㚠㜿炻 ⸜Ī炻枩 ⛐炻㗗䁢妋㖶ẍᶲ媠溆ᷳ斄挝㚠ˤ˪⓷婾˫⿅゛䘬妋㖶炻Ṏ㚱≑㕤妋㖶⣑ 84Į85ˤ ĲĶˢⲞ⛘⣏䫱烉˪⣑⎘㔁⬠⎚˫ĩ⇅䇰炻1929⸜Ī炻㖶㱣㚠昊炚墯⇣䇰炻⸜炻ᷕⰙ㚠㇧炚 ⎘冯㱽䚠ℑ⬿⛐㱽厗⿅゛ᶲᷳⶖ䔘ˤ ġġġġ ⸜ℵ䓙ᷕ㛹⃫䫱䶐烉˪䎦ẋἃ㔁⎵叿ℐ普˫㓞抬炻昮㔯棐↢䇰ˤ 䃞侴㬌㚠⛐ᷕ⚳冒㸃䃞㬧⼴⬴ℐ㔋忠炻䃉Ṣ⓷㳍炻Ữ⛐㖍㛔⌣㚱ℑ㫉 Ĳķˢ㛓⃱ッ㬋烉˨ˮ㱽厗䌬岲˯̩ˮ㱽厗佑䔷˯˩枩 31Į38 㚱娛䳘㭼⮵炻˪㚡㳆⬿䞼 ġġġġġ䨞⒉䞼䨞䓇䞼䨞䲨天˫䫔嘇ĩ1986 ⸜Īˤ 䘬䚃⻀㛇ˤ⚈㬌㛔㔯˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚炻ẍ⍲㲐慳㚠ᷳṳ䳡ˤ Ĳĸġġ⸛ḽὲ㥖烉˪㱽厗䌬婾̯姣慳䘬䞼䨞˫炷㗍䥳䣦炻 ⸜炸枩 113Į114ˤˢ ĲĹġ˪⣑䪢⇍普˫⌟ᶱ˨䫼䌳᷆䚠 ĩ 㫥劍 Ī ⓷⣑⎘㔁㚠˩炻˪⋵临啷˫Ⅎ 101炻枩 ˤ 288 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 289

୥ȃȮୱ፤ȯ੬Քᇅኦख़࠯ᄙ နȃȮୱ፤ȯӶСࢻ༉ѭ

㛔婾叿ἄ側㘗炻ḳ䶋㕤Ḧ⃫军ᶲ⃫⸜攻ġĩ 焍 Ī 䓙䁢嫃徘˪㱽厗㛔婾⛐ᷕ⚳㖊⶚㔋忠㕤㚫㖴⺊ἃ炻恋湤炻℞⤪ỽ⁛ℍ㖍㛔ẍ⍲㳩⁛䘬㔯⎍姀˫ĩ ẍᶳ䧙˪㔯⎍姀˫Ī ㇨㑘ἄˤ⮵㸃䃞侴妨炻˪䌬岲˫㗗䔞㗪㱽 ⎚⮎侫嫱炻㗗䁢嫱㖶㛔婾䛇‥⿏ᷳ斄挝ˤẍᶳ炻㛔㔯⽆⚻庱䘬⁛⮓ˣ䪈䔷厗㲐慳㚠䘬㚨㕘䞼䨞ㆸ㝄炻䓙㕤˪㔯⎍姀˫㑘ἄᶲ䘬暨天炻斄㲐冯⍫侫˪䌬䚖抬ˣ㖍㛔℠䯵ᷕ㚱斄˪⓷婾˫䘬⺽䓐ㆾ㲐慳㚠炻ẍ⍲䎦⬀䇰㛔⮎㱩炻ℐ 岲˫㗗朆ⷠ⽭天ᷳḳˤ⚈侴⮯℞䘤䎦ᷳ⓷柴ὅ⸷⛘⮓ᶳ⁁⾀抬ˤ䓙㕤㗗䯉䚌Ḯ妋℞⛐㖍㳩⁛⎚ˤ 㖻䘬⁁⾀抬炻㓭♜㟤侴妨炻˪⓷婾˫ᶵ傥䬿㗗ᶨ㛔㲐慳㚠炻⚈䁢㚠ᷕ晾㚱姕⓷炻Ữ㛒⽭㚱妋䫼炻ᶼ⣏农悥㗗䯉䔍䘬㔯䪈ˤ忁䧖㔀徘⼊ンḇ㗗㸃䃞℞ Κȃ༬ၸޠ༉ቹᇅ༉ΤСҐϟစႇ Ṿ叿ἄ㇨㛒夳ˤġ ἧ㛔婾䔁⬀㕤ᶾ᷎䔁⁛㕤㖍㛔炻⚻庱 Ĳĺ 䘬⁛⮓冯⁛ℍ⮎≇ᶵ⎗㰺炻䧙 ℐ㚠㍉⓷䫼⼊⺷炻徸㫉⓷暋˪䌬岲˫ˤ㭷ᶨ⓷柴⛯ẍˬ⓷˭ˬ䫼˭ˬṲ ⼿ᶲ㗗⚻庱䘬㚨⣏≇䷦炻䳽䃉忶妨ˤ㚱斄⚻庱⁛⮓䘬䴻忶炻㜙⣏⮢㇨啷˪⓷ 媪˭抒昛ˤ㬌ᷕᷳˬ⓷˭㗗㸃䃞⮵岲㔯㍸↢䔹⓷ᷳ姕⓷ˤˬ䫼˭㗗岲㔯⮵ 婾˫⎌⮓㛔⌟ᶲ㚱⚻庱䘬㚠姀ˤ 㬌ᶨ⓷柴䘬夳妋ˤˬṲ媪˭⇯㗗㸃䃞ẍ⣑⎘⬠䘬䩳⟜㍸↢岲㔯夳妋ᶲ䘬⓷ 柴㇨⛐ˤ ġġġġ໒ԋѤԃϤДǴܭεঞѠԀ୯మӽВҁཥ୸ਜቪԜҁǶ཮ܱΟԃΟ ᏿ӽ২㷌εቺΟᆜஎቺԸǶ༝ۯ㓭ᷳ炻ˬ⓷˭冯ˬ䫼˭䘮䁢˪䌬岲˫䘬⺽㔯炻ḇ㗗䩢➢ẍ㱽䚠⬿䘬䩳 !!ДΟВǴбႶϘӳ฻Ǵଌ΢Вҁ୯ ⟜娖慳˪㱽厗䴻˫ˤ䔞䃞ḇ㗗㸃䃞夾䁢⓷柴溆ᷳ㇨⛐炻ḇ㗗㫚婾䟜ᷳ斄挝 !!ၩ૶΢Ƕ31 溆ˤ㔯䪈堐䎦䘬㦀⺷炻⣏农ᶲẍ㬌➢㛔✳ン⯽攳㭷ᶨ㡅⓷柴ˤ㚠ᷕ炻⎎Ṏ 㚱ẍˬ⍰⓷˭ˣˬṲ⓷˭ˣˬṲṎ⓷˭ˣˬṲ⽑⓷˭ˣˬṲ怬⓷妨˭㍸↢ ⤪ᶲ㇨徘炻⚻庱㕤攳ㆸ⚃⸜ ĩ839Ī ℕ㚰炻⛐⚳㶭⮢㖍㛔㕘➪㚠⮓㛔婾炻㸃䃞ᷳ夳ˤỮᷣ天ẍˬṲ媪˭⯽攳㸃䃞䘬姽婾炻㗗䁢➢㛔✳ンˤ 㕤㚫㖴ᶱ⸜ ĩ843Ī ᶱ㚰ᶱ㖍炻妿Ẁ⽆₏ṩ⤥㬠㛅炻復军㖍㛔⣑⎘䷥㛔Ⱉ⺞ ⚈㬌炻㇨㚱䘬⓷㡅⛯ὅ˪䌬岲˫㔯䪈枮⸷炻徸㫉䩳⓷ˤ䯉╖⓷㡅䘬ね㙮⮢ˤ 㱩炻⁭ᶨ⓷ˣᶨ䫼ˣᶨṲ媪ˤḇ㚱㕤ˬṲ媪˭昛徘夳妋⼴炻⍰ẍˬ⍰㚘˭ˣ ⚻庱冯⚻ṩ ĩ 焍 864Ī ᶨ⎴ℍⒸ䘬姀ḳ炻姀庱㕤⚻ṩ˪ℍⒸ㯪㱽ⶉ ˬ⍰ḹ˭ℵ㫉↢䣢˪䌬岲˫䘬妋慳炻㍍叿ℵẍˬṲ媪˭㍸↢夳妋ˤ⤪⌟ᷕ 䥖埴姀˫炷ẍᶳ䧙˪ⶉ䥖姀˫炸ĳĲ 冯˪⣑⎘曆㧁˫ĳĳˤ㟡㒂˪ⶉ䥖姀˫䘬姀庱炻 14 ⓷ᶨ⓷ᷳᷕ炻⌛↢䎦ˬṲ媪˭⋩⚃㫉ˤ ḴṢ㕤㈧␴Ḽ⸜炷攳ㆸᶱ⸜炸ℕ㚰冒⣒⭘⹄↢䘤炻ᶫ㚰Ḵ㖍⇘忼㎂⫸㰇㎂䃞炻⓷柴㗗炻˪⓷婾˫㇨⺽岲㔯䚩䔍忶⣂炻㇨ẍ炻⎒䚳˪⓷婾˫⮯䃉㱽䞍℞⓷シˤ⚈㬌炻岲㔯⽭枰⎰Ἕ⮵嬨炻㕡傥ℐ䚌㌴㎉˪⓷婾˫㇨⓷ᷳ䃎 Ĳĺġġ㚱斄⚻庱䘬姀庱炻⍫Ỹỗ㚱㶭烉˪ず忳̯怋Ⓒ₏ʇ⚻庱̯㔘⣯̫䓇㵗ʇ˫ĩ ⎱ⶅ⻀溆ˤ ġġġġ㔯棐炻1999 ⸜Īˤ ĳıġˬ⚻庱姀ᶲ˭⚃⫿炻ⓗ㜙㛔冯⋵临㛔㚱ᷳ炻检㛔䘮仢ˤ˪Ḽ䘦⓷婾˫˪⋵临啷˫炻 ġġġġℲ 100炻枩 802ˤ ĳĲġġ⚻ṩ㕤攳ㆸᶱ⸜ ĩ838Ī ℍⒸ炻⣏⃫ᷕ⸜ ĩĪ 㬠㛅炻⛐Ⓒ⋩⸜炻㬟䴻㚫㖴⺊ἃ炻㇨叿 ġġġ˪ℍⒸ㯪㱽ⶉ䥖姀˫⚃⌟炻䁢姀庱ㆹ⚳Ⓒẋἃ㔁ᷳ慵天⎚㕁ˤˢ ĳĳ˪⣑⎘曆㧁˫⇅䶐⌟ᷳᶱ炻枩 69炻˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 125ˤ 290 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 291

ⶆ㴟昝䚴 ĳĴˤ⎎炻˪⬳檀₏⁛˫⌟ᶱ⋩⺋ᾖ ĩ 焍 843Ī ⁛ᶳṎ㚱⚻庱㕤䚖抬炻ĩ 㚨㖑夳㕤⺞╄ 14 ⸜ĩ914Ī 䌬㖍˪⣑⎘⬿䪈䔷˫Īˤ㛔㚠䓙㖍₏⚻庱攳ㆸᶱ⸜ ĩ838Ī ⎹⺋ᾖ婳㱽姀ḳ ĳĵˤ⚈㬌炻⚻庱㕤攳ㆸᶱ⸜ ĩ838Ī ℍⒸ䘬⎚ 㕤㚫㖴ᶱ⸜ ĩ843Ī 妿Ẁ㖍₏ṩ⤥㓄ℍ㖍㛔ẍἮ炻䚜⇘⋵临啷䴻 ĩ1912Ī䘬℔ ⮎㗗㖶䡢侴䃉⹠伖䔹ˤ ↲⓷ᶾ䁢㬊炻㬌㚠歖䁢⚳Ṣ㇨䞍ˤ䃞侴炻ㆹⒸ㸃䃞䘬˪⓷婾˫⌣⛐㖍㛔㚱 ˪⣑⎘曆㧁˫⇅䶐⌟ᷳᶱ˨⚻庱⁛˩ᶳ炻姀庱⚻庱㍃⟼㕤⣑⎘Ⱉ㛇攻忶Ḵ㫉䘬䚃⁛㛇炻℞ᶨ㗗⸛⬱㗪ẋ⚻䍵ˣ㸸ᾉġ℞Ḵ㗗㰇㇞㗪ẋ㛔䲼ˣ䘉㚦㈬⮓媠⣂䴻婾炻㬌⣂㔠䘬㔯䌣ᷕ⊭⏓˪⓷婾˫ㅱ䔞⎗ẍ䡢ᾉ ĳĶˤ 䨢ˣ⃱嫁ˤ ⎎炻䚠䔞㕤ᷕ⚳㬋⎚䘬㖍㛔⭀㑘⚳⎚˪临㖍㛔⼴䲨˫ĳķ ᷕ炻Ṏ姀庱㖍㛔䪈䔷䚖抬ᷕ姀庱˪⓷婾˫侭炻ℙ妰㚱⋩Ḵ䫮炻ὅ⸜ẋ枮↿䣢⤪㫉ˤ ⚻庱⻇⫸ṩ⤥䫱Ṣ㬠㛅䘬姀ḳˤḇ⯙㗗㈧␴⋩⸜ ĩ 㚫㖴ᶱ⸜ Ī ⋩Ḵ㚰ḅ 䌬㖍 ĩ914 㑘 Ī˪⣑⎘⬿䪈䔷˫ˣ䨢ㄏ ĩ925 㑘 Ī˪Ⱉ䌳昊啷˫ˣ㯠崭 ĩ1094 㖍 ĳĸ炻㖶䡢姀庱叿⚻庱⻇⫸ṩ⤥ˣ枮㖴⇘忼攟攨䘬姀ḳˤ怬㚱㟡㒂˪ⶉ䥖㑘 Ī˪㜙➇⁛䅰䚖抬˫ˣ㛒娛㑘侭 ĩſ1180 㑘 Ī˪⎌俾㔁䚖抬˫ˣ㛒娛姀˫⌟⚃姀庱 ĳĹ炻⚻庱Ẍ⻇⫸ṩ⤥䫱ℑ₏㬠㛅㖍㛔炻㚫㖴ᶱ⸜ḅ㚰冒㤂ⶆ 㑘侭 ĩ ⸛⬱㛓㛇㑘 Ī˪ᶨ↯䴻婾⼳䪈䔷普炷⁛抬炸⸞䥩姀⌟ᶲ˫ĳĺˣ㛒娛㑘 ↢䘤ˤ㬌冯ᶲ徘㜙⣏⮢㛔䘬⚻庱㚠姀㇨庱炻㕤㚫㖴ᶱ⸜ᶱ㚰ᶱ㖍㸾⁁⮯㛔侭ĩſ ㍐⭂ Ī˪⣏Ⓒ⚥㱽厗⬿䪈䔷抬˫ˣ㛒娛㑘侭ĩ1548ſ ẍ⇵ Ī 婾復军⺞㙮⮢侴妿Ẁṩ⤥炻㗪攻溆ᶲ⬴ℐ䫎⎰ˤ㓭⚻庱⁛ℍ㛔婾ᷳ⎚㕁姀 ˪媠ⷓ墥ἄ䚖抬˫ˣ㛒娛㑘侭 ĩ1548ſĪ˪慳㔁媠ⷓ墥ἄ䚖抬˫ˣ℔㴟庱⬴㔜炻⬴ℐ䃉漇演ᷳ嗽炻㗗䁢㛔婾㳩⁛⎚ᷳ㚱≃嫱㒂ˤ ĩ1654 㑘 Ī˪Ⱉ攨啷㛔䚖抬˫ˣ沛㼕 ĩ1654ſ 㑘 Ī˪㈞㟹啷⢾䎦⬀䚖抬˫ˣ 嫁枮 ĩ 㑘 Ī˪媠⬿䪈䔷抬˫ˣ冰昮 ĩ 㑘 Ī˪ἃ℠䔷憼䚖抬˫ˤĴı ΡȃӶСത౶ҭᓄϟଅၸ 䪈䔷䚖抬䘬⮎晃㓞抬炻昌Ḯ㖶䡢㌴㎉˪⓷婾˫⛐㖍㛔䘬㳩埴⮎ン炻⎴ ˪⓷婾˫ἂ㕤㚫㖴Ḽ⸜ ĩ845Ī ᷳ⺊ἃḳẞ炻㚠⎵姀庱⁭夳㕤㖍㛔䪈䔷 ⮎⎗䞍℞⍿㖍㛔⣑⎘⬿⎬⣏⮢㇨慵炻ẍ⍲冒⁛ℍẍἮ炻⁛㈧军Ṳᷳ忶䦳ˤ

ĳĴ˪ⶉ䥖姀˫⌟䫔⚃炻枩炻˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 113ˤ ݨមਫܗϜЖңȮୱ፤ȯᝳڑĳĵġ˪⬳檀₏⁛˫ḹ烉ˬ攳ㆸᶱ⸜㖍㛔⚳₏⚻庱Ἦ幔婳㱽˭ˤĩ˪⣏㬋啷˫Ⅎ 50炻ġ 枩 895 ᶲĪˤ ήȃСҐ ĳĶ˪⣑⎘曆㧁˫⇅䶐⌟ᷳᶱ姀ḹ炛ˬ㈬⮓㇨仢䴻婾˭ˤ˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 125炻 ˪⓷婾˫㖊䃞⛐㖍㛔炻昌Ḯ⣑⎘㭼⎉Ⱉ䘬㓞啷ẍ⢾炻傥䓙℞Ṿⶐ⣏⮢昊㓞 ġġġġ枩 68ˤ⍰炻˪ⶉ䥖姀˫⌟䫔ᶨ炻姀庱攳ㆸ⚃⸜ ĩ839Ī ᶱ㚰⚃㖍⚻庱⎹⣑⎘Ⱉ↢䘤ˤ ġġġġ㇨ẍ炻⚻庱㕤攳ㆸ⚃⸜ ĩ839Ī ℕ㚰㕤⚳㶭⮢㚠⮓㬌㚠炻㗪攻溆ᶲℐ䃉漇演ˤĩ˪⣏㖍啷炻攟㗪㛇⛐㖍㛔⺋㲃⛘㳩⁛炻㛔婾ㅱ䔞⮵㖍㛔㚱䚠䔞䘬⼙枧炻侴㬌䫱⼙ ġġġġ㛔ἃ㔁ℐ㚠˫Ⅎ 113炻枩 190Īˤ 枧炻ㅱ䔞⍵ㅱ㕤⮵㛔婾䘬⺽䓐ㆾ㲐慳㚠䘬㑘ἄᶲˤ ġġġ⍰炻˪ⶉ䥖姀˫⌟䫔Ḵ炻ˬ攳ㆸḼ⸜ ĩ840Ī ⚃㚰Ḵ⋩ᶱ㖍˭㡅ᶳ姀庱㖍㛔⚳₏ᶨṢ ġġġġ䔞㗪㬋ỷ⛐⚳㶭⮢ˤĩ˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 113炻枩 Īˤ ⺽䓐˪Ḽ䘦⓷婾˫䚠斄叿ἄ冯㲐㚠炛 ġġġġ⎎炻侫㟠⚻庱⁛⮓䴻℠侭炻⎗⍫➨㰈㗍Ⲙ烉˪⋿悥ἃ㔁⎚̯䞼䨞˫ᶳ˨媠⮢䭯˩炻 ġġġġĩ 㱽啷棐炻1982 ⸜Ī炻枩304ˤ ĳķġ˪临㖍㛔⼴䲨˫㗗ᷫ两˪㖍㛔㚠䲨˫ˣ˪临㖍㛔䲨˫ˣ˪㖍㛔⼴䲨˫䘬䫔⚃⭀㑘⚳⎚炻㚠⎵ 㑘侭 ⁁侫 ġġġġ姀庱ṩ㖶⣑䘯⣑攟⋩⸜ ĩ833Ī 军▱䤍ᶱ⸜ ĩ850Ī炻ᶨẋ⋩ᶫ⸜䘬㬟⎚ˤ䶐㑘㕤滲堉Ḵ ˪㱽厗婾姀˫ ⚻䍵 ĩ814 焍 891Ī ⺽䓐 İ 㑘徘⸜ẋ 854 焍 859 ġġġġ⸜ ĩ855Ī炻⬴ㆸ㕤屆奨⋩ᶨ⸜ ĩ896Īˤˢ ĳĸ˪临㖍㛔⼴䲨˫⌟⋩ᶱ姀ḹ炛ˬℍⒸ䔁⬠⣑⎘⬿₏⚻庱ᷳ⻇⫸ṩ⤥炻枮㖴炻冯㕘伭 ġġġġṢ⻝℔曾䫱Ḵ⋩ℕṢ炻Ἦ叿㕤攟攨⚳ˤ˭炻˪⚳⎚⣏䲣˫ĩ ⎱ⶅ⻀㔯棐炻 ĳĺˢ句⎰ὲ℠烉˨ˮ⎌俾㔁䚖拚˯炷㒔柴炸˩枩 231Į232 ⍪䄏ˤ䈏䓘媎Ṗ䚋ί句⎰ὲ℠䶐烉 ġġġġ⸜ Ī炻枩 163ˤ ġġ˪ᷕ⚥ί㖍㛔䳴℠䪈䔷䚖拚˫ᶫ⮢⎌忠䳴℠䞼䨞⎊㚠炻䫔ℕⶣ炻ĩ ⣏㜙↢䇰䣦炻1998 ĳĹ˪ⶉ䥖姀˫⌟䫔⚃炻枩 263炻˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 113ˤ ġġġġ⸜ Īˤ炷ẍᶳ䔍䧙ᶫ⮢⎌忠䳴℠炸ˤ ġġġˬ炷㚫㖴ᶱ⸜炸⋩Ḵ㚰⼿㤂ⶆ㕘伭嬗婆惏ヤ妨㚠ḹ炻⣑⎘Ⱉ䔁⬠⚻庱敵㡐Ῡ炻忚堐 ġġġġ⭖Ⲷ‍⎠烉˨ˮᶨ↯䳴婾⼳䪈䔷普炷⁛拚炸⸞䥩姀˯ⶣᶲ妋柴˩枩 318 ⍪䄏ˤ㓞抬 ġġġġ怋⻇⫸₏᷉Ṣ炻Ẍ㬠㖍㛔⚳ˤ℞⻇⫸䫱炻Ἦ⇘ヤ妨嗽夻凡ˤヤ妨冯㌺㭼ᶨ晣凡炻ⶖ ġġġġ㕤ᶫ⮢⎌忠䳴℠炻䫔ℕⶣˤ ġġġġṢ䘤復妾ˤṲ⸜ḅ㚰䘤⍣侭ˤ˭ Ĵıˢ娛䳘㇨啷屯㕁夳㊁叿䫔Ḵ悐䫔Ḵ䪈炻枩 92Įˤ 292 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 293

˪㰢䔹㱽厗㍸慳˫ ⚻䍵㲐慳㚠炻Ữ䎦⶚ᶵ⬀ˤ ˪㱽厗婾姀˫⺽˪⓷婾˫⌟ᷕ 2 ⓷冯媠㛔㭼⮵堐炛 ˪ᶨḀ天㰢˫ 㸸ᾉ ĩ942 焍 Ī ⺽䓐 İ 㑘徘⸜ẋ⋩ᶨᶾ䲨⇅ ˪㱽厗婾姀˫枩 195 ᶲ ˪⓷婾˫㜙㛔 ˪⓷婾˫媠㛔

˪⬿天㝷⍇㟰䩳˫ 屆凄 ĩ1334ſ1422Ī ⺽䓐 İ 㑘徘⸜ẋ 1394 焍 4 4 4 Ṳ媪炛˪婾˫㔯ᶼ㙓䲬 Ṳ媪炛˪婾˫㔯ᶼ㙓䲬⇍炻 Ṳ媪炛˪婾˫㔯⃰㙓䲬 ˪㱽厗Ḽ䘦⓷婾䬳姣˫ 㛔䲼 ĩſĪ 㲐慳㚠 İ ↲㛔䌐冒㳩忂㲐慳㚠 İ 䤷䓘啷炻⣑䌳⮢ℭ ⇍炻⇍䁢⮵㱣ˤ枰㙱℞ ⇍䁢⮵㱣ˤ枰㙱℞㖐炻ᶵ⇍炻⇍䁢⮵㱣ˤ枰㙱℞ ˪㱽厗Ḽ䘦⓷婾暄⣿˫ 㛔䲼炻⶚㓭䤷䓘⟗䧶⣏₏㬋啷㛔ˤ 4 4 4 㖐炻ᶵ⎗徟嵋ˤỽ侭烎 ⎗徟嵋ˤỽ侭烎㛔䁢ᶱḀ㖐炻ᶵ⎗徟㖐ˤỽ侭烎 ˪㔯⎍姀嫃抬˫ ⃱嫁 ĩ1652ſĪ ⺽䓐 İ 㓞抬㕤˪⣑⎘⣏ⷓℐ普˫ 4 4 4 ˪㱽厗㔯⎍姀嫃佑˫ 䘉䨢 ĩſ1862Ī ⺽䓐 İ 㓞抬㕤˪⣑⎘⣏ⷓℐ普˫ 㛔䁢ᶱḀ姕䀓⬭嬔 ĩ ᷕ 姕䀓⬭嬔 ĩ ᷕ䔍 Ī炻⮰䁢㯪㛔䁢ᶱḀ婔䀓⬭嬔 ĩ ᷕ

4 4 4 )Κ*ȃಒΚ෉౿҅෉șș҂ԋਣх 䔍 Ī炻⮰䁢㯪⮷㝄ˤ⎵ ⮷㝄ˤ⎵㚱⭂Ṣ炻⌛ẍ⊾䔍 Ī炻⮰䁢㯪⮷䔘ˤ⎵

2/ ༬ࣣᇅȮୱ፤ȯ 㚱⭂Ṣ炻⌛ẍ⊾❶㪲崜 ❶㪲崜℞妰ˤ⃰⣏⼴⮷炻㚱⭂Ṣ炻⌛ẍ⊾❶㪲崜

⚻䍵ṩ⢥ᶱ⸜烪Ⓒ⣏ᷕᶫ⸜ ĩ853Ī烬ℍⒸ炻⣑⬱Ḵ⸜烪Ⓒ⣏ᷕ⋩ᶱ⸜ ĩ859Ī烬 ℞妰ˤ⃰⣏⼴⮷炻㓭ḹ 㓭ḹ䃉⭂ˤ劍℞ἄⶖ⇍㴰℞妰ˤ⃰⣏⼴⮷炻㓭ḹ 冒⎘ⶆ↢䘤㬠⚳ˤ⇵⼴⛐Ⓒℕ⸜炻㚦Ḵ⹎⼨怬⣑⎘Ⱉ炻⛐⣑⎘⚳㶭⮢楸䔁䃉⭂ˤ劍℞ἄⶖ⇍㴰侭炻Ṏᶵ˪婾˫㔯炻ᶨ暐䃉⭂ˤ劍℞ἄⶖ⇍㴰攟忼ᶱ⸜Ḵᾳ㚰ˤ 侭炻Ṏᶵ˪婾˫㔯炻ᶨ ᷳシˤ军❶⽭忚炻⎵䁢⭂侭炻Ṏᶵ˪婾˫㔯炻ᶨ

⎵༬ࣣኦȮݳ๽፤ଅȯϟЖНߴ੽Ȯୱ፤ȯഷѡ঩ᇽ 暐ᷳシˤ军❶⽭忚炻⎵ Ṣ炻㓭䞍˪婾˫㔯ᶵ怖⭂暐ᷳシˤ军❶⽭忚炻!*2(

4 ġġġ㚨㖑⮵㛔婾䘬⺽䓐炻↢冒⚻䍵䘬˪㱽厗婾姀˫ˤ㚠ᷕ⺽䓐˪⓷婾˫ℙ 䁢⭂Ṣˤ㓭䞍˪婾˫㔯⿏ˤ䷳⼴ᶵ䞍炻⼴怬傥䘤炻䁢⭂Ṣ炻㓭䞍˪婾˫㔯 ĴĲ 妰Ḵ⋩ℕ䫮炻ẍᶳ⁭冱⌟ᷕ 2 ⓷ẍ䁢ἳˤ㗗ᷕ⣂嗽⺽䓐⫿ἳ炻ⓗ夳㜙⣏ 4 44 ᶵ怖⭂⼨ˤ䷳⼴ᶵ䞍炻㓭⎵䃉⭂ˤ⥳埴Ṣ炻䘮㯪ᶵ怖⭂⿏ˤ䷳⼴ᶵ䞍炻 ⮢㛔冯˪㱽厗婾姀˫炻⎗䞍˪㱽厗婾姀˫ᾅ䔁˪⓷婾˫㚨⎌⼊ン Ĵĳˤ˪㱽 4 厗婾姀˫↮ᶱ㛇忚埴㑘ἄ炻䫔ᶨ㫉㑘ἄ㗗℞⛐Ⓒ䘬⣏ᷕℓ⸜ ĩ854Ī 㕤崲ⶆ ⼴怬傥䘤炻㓭⎵䃉⭂ˤ ⻀䴻䙲⎵普≇⽟炻ᶵ偗㚵怬傥䘤炻㓭⎵䃉⭂ˤ⥳ 44 4 攳⃫⮢㇨忚埴ˤ⚃⸜⼴⣏ᷕ⋩Ḵ⸜ĩ858Ī 㕤楸䔁⣑⎘Ⱉ㛇攻ℵ㫉忚埴ᾖ㱣炻 ⥳埴ᷳ廑炻㯪⻀䴻䙲⎵ 喍炻夳䇞ᶵ奚炻⎵ᶵ普≇埴ᷳ廑炻㯪⻀䴻䙲⎵普 Ữ㛒⬴ㆸ ĴĴˤ侴䔞㗪˪⓷婾˫⛐ᷕ⚳⶚㔋忠炻㓭⚻䍵˪㱽厗婾姀˫ᷕᷳ˪⓷ 普≇⽛炻ᶵ偗㚵喍炻夳⽟ˤ㓭䞍ᶵ⎗䓇㕤⇍夳ˤ≇⽟炻ᶵ偗㚵喍炻夳䇞婾˫⺽㔯炻䔞㗗⣏ᷕ⋩ᶱ⸜ ĩ859Ī 㬠㛅⼴忚埴䫔ᶱ㫉ᾖ㱣㗪㇨㶣≈ˤ㛔㔯䇞ᶵ奚炻⎵ᶵ普≇⽛ˤ ᶵ奚炻⎵ᶵ普≇⽟ˤ㓭 ⁭冱⌟ᷕ 2 ⓷⮵䄏堐ᶨἳ炻䣢ᷳ⤪㫉ˤ 㓭䞍ᶵ⎗䓇㕤⇍夳ˤ 䞍ᶵ⎗䓇㕤⇍夳ˤ ĴĲġġ娛⍫㊁叿烉˪㸃䃞ˮ㱽厗Ḽ䘦⓷婾˯̯䞼䨞˫ĩ Ⱉ╄㇧ἃ㚠㜿炻 ⸜Ī炻枩109ˤ Ĵĳˢ娛⍫㊁䧧烉˨⓷婾䇰㛔侫姀˩炻旬抬㕤˪㱽厗Ḽ䘦⓷婾㟉慳˫ĩ ᶲ㴟⎌䯵↢䇰䣦炻 ġġġġ2012 ⸜Īˤ ĴĴ˪㱽厗婾姀˫⼴姀炛ˬ⸜嬄ḹ炛㔶堉⃫⸜䓚ㆴ Ŝ ⣏ᷕℓ⸜ Ş ⷓ⚃⋩ᶨ㬚ᶫ㚰炻军崲ⶆ ġġġ攳⃫⮢炻⊀˪㱽厗婾姀˫ˤ⣑⬱Ḵ⸜ㆲ⭭ Ŝ ⣏ᷕ⋩Ḵ⸜ Ş ⷓ⚃⋩Ḽ㬚炻㬋㚰ḅ㖍⛐ ġġġġ⣑⎘ℵ⊀㱽厗婾姀炻侴ᾖ㱣㛒Ḯˤ˭˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 25炻枩 330ˤ⎎⮲忂炷焍ġġ 1492 焍炸䶐烉˪㘢嫱⣏ⷓ⸜嬄˫㓞抬㕤˪㘢嫱⣏ⷓℐ普˫䫔⚃ˤ 294 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 295

˪㱽厗婾姀˫⺽㔯冯㜙㛔⎴侭炛 ᅹݳ๽ණមȯ؛ഷԟϟȮୱ፤ȯݨមਫșșȮ!*4( ˬ⃰˭⫿炻ⓗ㜙㛔冯˪㱽厗婾姀˫⎴ἄˬᶼ˭ˤ ˬ㖐˭⫿炻ⓗ㜙㛔冯˪㱽厗婾姀˫⎴ἄˬ嵋˭ˤ ġġġ㓞抬㖍㛔⣑⎘⬿ⷓ㑘ἄ䘬˪Ⱉ⭞䣾⽟㑘徘䭯䚖普˫⌟ᶲ姀ḹ炛ˬ㰢䔹 ˬ婒˭⫿炻ⓗ㜙㛔冯˪㱽厗婾姀˫⎴ἄˬ姕˭ˤ 㱽厗㍸慳˭炻ẍ⍲˪媠⬿䪈䔷抬˫䫔Ḵ姀ḹ炛ˬ㰢䔹㱽厗㍸慳ᶨ⌟˭Ĵķˤ ˬ䔘˭⫿炻ⓗ㜙㛔冯˪㱽厗婾姀˫⎴ἄˬ㝄˭ˤ Ḵ㚠㖶䡢姀庱⚻䍵㑘˪㰢䔹㱽厗㍸慳˫ᶨ⌟ˤ⚻䍵㬌㑘⶚ᶵ⬀ᶾ炻℞ᷳℭ ˪㱽厗婾姀˫⺽㔯冯㜙㛔䔘侭炛 ⭡䃉㱽䱦㞣ˤỮ炻˪Ⱉ䌳昊啷˫䧙㛔婾䁢ˬ㰢䔹˭ĩ ⍫⇵⺽姀 Ī炻⚻䍵˪㱽 ˬᷳ廑˭Ḵ⫿炻ⓗ㜙㛔ἄˬṢ˭ˤ媠㛔冯˪㱽厗婾姀˫䘮ἄˬᷳ廑˭ˤ 厗婾姀˫ᷕ炻Ṏẍˬ㰢䔹˭䧙⺽˪⓷婾˫ℏ⭡ Ĵĸˤ㓭䓙℞㚠⎵Ἦ䚳炻䔞䞍 ˬ㯪˭⫿⇵炻ⓗ㜙㛔埵ᶨˬ䘮˭⫿炻媠㛔冯˪㱽厗婾姀˫䘮仢ˤ 㗗䁢˪⓷婾˫䘬㲐慳㚠䃉䔹ˤ ⯙⸜ẋ侴妨炻㜙⣏⮢㛔⁛⮓㕤㔯㯠ḅ⸜炷炸炻⚻䍵㇨夳㛔䔞㭼㜙㛔㚜⎌ˤ⚈㬌炻˪㱽厗婾姀˫㇨⏰䎦䘬ㅱ䁢㚨⎌㛔✳ン炻㗗㭳⹠伖䔹䘬ˤ 3/ ྜ߭ȃ॒๴ᇅȮୱ፤ȯ ⇵徘˪⓷婾˫䛇‥婒䘬䘤䪗侭㸸ᾉ ĩ942 焍 Īġ㇨㑘˪ᶨḀ天㰢˫炻 )3*!༬ࣣޠᙡਫҭᓄȮύеଲᙡȯࣣᙡ຀Ȯୱ፤ȯ 㬌㚠塓夾䁢㗗㖍㛔ᶱᶨ㪲⮎婾婵∫ᶲẹ㬊䫎ᷳẋ堐ἄˤ㬌ᷕ炻⺽˪⓷婾˫ 晾䃞䎦⬀㚨⎌⁛㛔䁢ᶲ姀ᷳ㜙⣏⮢㛔炻Ữ㗗⛐㔯㯠ḅ⸜炷炸ẍ⇵ 䟜㕍˪䌬岲˫㗪炻ẍˬḼ䘦⓷婾暋シṎ⎴ ĴĹ˭䣢ᷳˤ 䘬㖍㛔炻ㅱ䔞⬀⛐叿䚠䔞䘬⁛㛔ˤ媠⤪ᶲ姀⚻䍵⮵˪⓷婾˫䘬⺽䓐炻゛⽭两ᷳ炻斄㜙⣑⎘⼴▋屆凄 ĩ1334 焍 1422Ī ⮵˪⓷婾˫Ṏ⣂㚱⺽䓐炻ῤ⼿ ⚻䍵㚦䴻㓞啷˪⓷婾˫炻冒䃞⎗ẍ㍐゛ˤ侴⚻䍵⛐ᶾ㗪ᷳ啷㚠䚖抬˪Ⱉ䌳 ⏦Ṣ䔁シˤ℞㇨䶐个˪⬿天㝷⍇㟰䩳˫ℕ⌟炻栆倂⣑⎘⬿⬠䘬䚠斄婾柴炻昊啷˫炻䡢⮎姀庱叿˪⓷婾˫ˤ⚻䍵冒⣑⬱ᶱ⸜炷屆奨⃫⸜ 859炸㬠㛅ẍ⼴炻 ẍ⓷䫼橼慳㖶ˤ㚠ᷕℵ㫉㍸崟㸸ᾉ⮵˪⓷婾˫䘬䔹⓷䁡 ĴĺˤỮ㬌㚠⮵˪⓷ 军ℍ㹭䘬⮔⸛ᶱ⸜炷891炸䘬㛇攻⸦᷶攟㛇ỷ拓㕤Ⱉ䌳昊炻⚈㬌侴㚱ˬⰙ 婾˫㍉⍾シ⺽䓐炻ᶵỤ⚻䍵㍉ℐ㔯⺽䓐 ĵıˤ 䌳昊⣏ⷓ˭ᷳ䧙嘇ˤ˪Ⱉ䌳昊啷˫㗗⚻䍵㹭⼴ᶱ⋩Ḽ⸜䘬⺞攟ᶱ⸜ ĩ925Ī炻䓙⚻䍵攨⻇䨢ㄏ㇨墥ἄ䘬䚖抬ˤὅỸ喌㮷ᷳ䞼䨞婾侫炻˪Ⱉ䌳昊啷˫ᷳ啷 ) Ρ *ȃಒΡ෉౿҅෉șșԱЙਣх 㚠炻㗗䁢⚻䍵ᾳṢ䞼䨞ᶲ⽭天ᷳ⍫侫㚠炻㇨ẍ㖊㗗⚻䍵䥩Ṣ啷㚠炻Ṏ⎴㗪 2/ ԉᑠҐહᇅ౫ԇ୳ΚȮୱ፤ȯݨ၍ਫȮϥԼୱ፤ᆖພȯ 㗗㑼䔞Ḯ㖑㛇㭼⎉Ⱉ䘬⚾㚠棐ᷳ≇傥 Ĵĵˤ⚈㬌˪Ⱉ䌳昊啷˫㗗䩢䞍⚻䍵⛐ Ĵķ˪Ⱉ⭞䣾⽛㑘徘䭯䚖普˫⌟ᶲ炻˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 2炻枩 10ˤ ᶾ䔞㗪㇨啷℠䯵ℐ尴䘬慵天㔯䌣ˤ˪Ⱉ䌳昊啷˫姀ḹ炛ˬ㰢䔹ᶱⷁˢ⍰ḹ ġġ˪媠⬿䪈䔷抬˫䫔Ḵ炻˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 1炻枩 141ˤ Ĵĸ Ḽ䘦⓷婾 ĴĶ˭⎗䞍˪⓷婾˫⍿⚻䍵㇨䍵啷炻㗗⬴ℐ⎗ẍ䡢ᾉˤ ġ˪㱽厗婾姀˫ᷕ姀ḹ烉ˬ㰢䔹㚘˭ĩ枩 195 ᶲ Īˬ℟⤪㰢䔹˭ĩ枩 199 ᶳ Ī炻⛯䁢⺽䓐˪Ḽ䘦 ġġġġ⓷婾˫ᷳ㇨婔ˤĩ˪㘢姤⣏ⷓℐ普˫䫔ᶨ㇨⍶ Īˤ ġġġġ⎎˪Ḽ䘦⓷婾˫炻⍰䧙Ḽ䘦⓷婾ˣḼ䘦攨婾ˣ慳䔹炻㬌䫱⎵䧙夳㕤㜙⣏⮢⎌⮓㛔ˤ ġġġġ娛侫夳㊁叿枩 Į108ˤ ĴĹ˪ᶨḀ天㰢˫⌟ᶲ炻枩 8炻˪⣏㖍㛔ἃ㔁ℐ㚠˫Ⅎ 32ˤ Ĵĺ˪⬿天㝷⍇㊱䩳˫炛ˬ㫉崟ᾉ婾ḳ炻〝⽫怋Ⓒ䔹⓷ḇˤⒸ⛇Ṣⷓ炻⿸㗗⇍㔁㔁忻佑 ġġġġḇḹḹˤ˭˪⣏㬋啷˫Ⅎ 炻枩 490 ᷕˤ ĴĵˢỸ喌⒚劙烉˨Ⱉ䌳昊啷㚠䚖抬̬⯙̧̅ʇ⺞攟ᶱ⸜䫮曺咖昊啷㛔妋婔ʇ˩炻˪⎉ ĵıˢ⺽䓐↢嗽炻⌟䫔⚃ˬᶱ啷ᶵ徨˭炷˪⣏㬋啷˫Ⅎ 炻枩 501 ᷕ炸ˣ⌟䫔Ḽˬ㱽厗⮷䙲˭ ġġġġⰙ⬠⟙˫䫔 13 廗ĩ ⸜Ī炻枩20ˤ ġġġ炷⎴㚠炻枩 522 ᷕ炸ˣ⌟䫔Ḽˬᶱ␐嫱ℍ˭炷⎴㚠炻枩 532 ᷕ炸ˣ⌟䫔Ḽˬ⇍㔁ḴḀ˭ ĴĶ˪Ⱉ䌳昊啷˫㓞抬㕤˪㗕␴㱽⮞䷥䚖抬˫Ⅎ 3炻枩 ᶳˤ ġġġ炷⎴㚠炻枩 534 ᶳ炸ˣ⌟䫔ℕˬṢ⣑⮷┬˭炷⎴㚠炻枩 553 ᶳ炸ˤ 296 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 297

ġġġ⇘Ḯ㰇㇠㗪ẋ炻㚱⬰䮌㛔䲼 ĩ 焍 Ī ⮵˪⓷婾˫娛侫冯㲐慳炻䴻㇨㓞䘬˪⓷婾˫⎬㭝柕㲐ᷕ䘬䔹侫ㆾ妪㬋炻⣏⣂㗗㟡㒂㛔䲼˪Ḽ䘦⓷婾墥ἄḮ˪Ḽ䘦⓷婾䬳姣˫冯˪Ḽ䘦⓷婾暄⣿˫ˤ 䬳姣˫䘬侫嫱ˤἧ˪⓷婾˫ᶨ㌫冲Ἦ媠⁛㛔䘬姃婌炻ἧᷳㆸ䁢㚜⇑㕤䞼嬨 ġġ㛔䲼炻⫿⬰䮌炻嘇厜⚺ˤḴ⋩Ḵ㬚䘣㭼⎉Ⱉ炻ᶱ⋩Ḵ㬚㗪ⷓḳ曰䨢⃱ 䘬㔯㛔ˤ⮵㕤⮓㛔ᷕ䓙㕤⁛㈬㇨忈ㆸ䘬⮓婌ˣ暋彐⫿ˣ埵⫿ˣ埵㔯䫱炻㛔嫁ᾖ⬠㔁奨ˤ叿ἄ忼Ḵ䘦检悐炻䎦⬀⁭㔠⋩悐ˤ㛔䲼叿㚠⣂ẍ䰌抬ˣ暄⣿ 䲼䡢⮎䚉农Ḯ㤝⣏䘬届䌣ˤ㛔䲼⎗媪䁢䞼䨞˪⓷婾˫椾⯰ᶨ㊯䘬Ṣ䈑炻⮎ 䁢⎵ ĵĲˤ 䃉忶妨ˤ ˪Ḽ䘦⓷婾䬳姣˫炻Ṏ䁢䎦⬀˪⓷婾˫ⓗᶨ䘬㲐妋㚠炻䓙䫮侭㕤Ṕ悥 ẍᶳ⮯⽆˪䬳姣˫㑘ἄ䚖䘬冯䈡⽝炻⮑夾㬌ᶨ㗪㛇㇨斄㲐ᷳ⓷柴㇨⛐ˤ ⣏⬠⚾㚠棐㇨⮳⼿䘬㰇㇞㗪ẋ↲㛔炻⮵㕤䞼䨞㖍㛔㰇㇞㗪ẋ㚱斄⣑⎘冯㱽㗗ᷕ㇨斄㲐侭炻䁢㛔婾ᷳ⓷㡅㔠ˣᷣ彐婌⫿᷎㟠㟉媠⁛㛔ˤ⍰炻˪䬳姣˫ 䚠䘬䞼䨞≽⎹炻℟朆ⷠᷳ⍫侫₡ῤˤ ⺽⮞⛘㇧嫱䛇ἄ䁢侫姤⮵尉炻堐䣢挴ᾱ㗪ẋ䘬嫱䛇Ṏ斄㲐˪⓷婾˫ˤ㛔㔯㚱斄㛔䲼叿㚠炻˪⚃㖶检曆˫ĵĳ 姀庱⬰䮌⁛冯℞叿㚠炻㬌ᷕ姀㚱˪Ḽ䘦㬠䲵䁢⚃枭炻ὅ⸷婒㖶⤪㫉ˤ ⓷婾䬳姣˫ᶱ⌟ˤ⍰炻˪㖍㛔⣑⎘⬿℠䚖抬˫ĵĴ 㛔䲼⬰䮌㑘䘬枭ᶳ炻姀㚱 ˪㱽厗Ḽ䘦⓷婾䬳姣˫ᶱ⌟炻冯˪㱽厗Ḽ䘦⓷婾暄⣿˫ᶨ⌟ˤ㶳察Ṗ㲘㮷 )2* ୱ఩኶ං఩ޠୱᚡ 㕤㗕␴⸜攻婧㞍ℐ㖍㛔⣑⎘⬿⎌⇶⣑⎘℠䯵䘬慵天ㆸ㝄˪⣑⎘㚠䯵䵄⎰䚖 ġ˪䬳姣˫⌟ᶲ䫔ᶨ枩炻㛔䲼㕤攳⌟柴ᶳ冒徘ḹ炛抬˫炻Ṏ姀庱Ḯ⬰䮌㛔䲼㑘˪䬳姣Ḽ䘦⓷婾˫ĩ ẍᶳ䧙˪䬳姣˫Ī ᶱ⌟炻 !!ݙǴςளΟԭΎΜచǶӵȠҞ܌ᚒΠڔᅈኧΨǶ٩ΟڗǴᇂޣϖԭق 㚱㑘侭ᶵ娛˪Ḽ䘦⓷婾暄⣿˫ᶱ⌟炻䤷䓘啷㛔 ĵĵˤ⎎ ヰ␐˨慵⇣Ḽ䘦⓷婾⸷˩炻㔀徘慵⇣䘬䓙Ἦ炻䞍㛔䲼㟉妪˪⓷婾˫侴 ೱୢࡓ٣࿶ȡǴՠԖΟԭϤΜୢเǴԶᚒаϖԭୢǴଁளߚ٩ъί ᰲ܈Ǵऩ٠ኧᜤᜏ஥ୢǴޣ㑘˪Ḽ䘦⓷婾䬳姣˫䘬䴻忶ˤ ᅈኧЯǼΞᚒΠ่ኧǴᏵεࢤЬ࠼࣬ၿ ೯ीǴኧၸϖԭԸǶ΋ԭ΋Μڔள΋ԭΎΖΜୢǴΟڔϓϞୢǴ΢ Ե㉙ϷȠҎᜅȡ฻Ǵ ୢǴᏺЎεࢤԖ΋ԭΒΜୢǶຏᅪᇤǶ܌ΓܯǴ㚌๙ெό࿼ǶΏᏵۘکξߐᅺӐԖӺᑑ Ƕ56ڔόඪᇷׯǴձࣁȠᆇຏȡΟޣ䐮Ǵᅪځ哾઩ᆒࡘᝄु ! 䫮侭⇵䞼䨞ᷕ㊱㸃䃞⚆ㅱ岲㔯ᷳ䓐婆ˬṲ媪˭㔠妰ᷳ炻↉㚱䓙㬌⎗䞍炻˪⓷婾˫冲⇣拗婌䓂⣂炻㛔䲼⇯ὅ㒂⃰⬠䘬侫夰炻ℵ冯˪䌬 ᶫ䘦ᶨ⋩ᶫ㡅炻䃞Ṳ䴻㟉慳忶䦳炻慵㕘ℐ朊ℵ㟠㟉䘬䳸㝄炻⼿䞍㚜⣂ˬṲ 岲˫娛ẍ⮵䄏炻⃀⎗傥⛘≈ẍ妪㬋炻墥ㆸ˪Ḽ䘦⓷婾䬳姣˫ˤ䎦⛐⋵临啷媪˭ᷳ僓仢ˤ㗗⇯⤪㛔䲼㇨徘ˬ㔠忶Ḽ䘦俛˭ˤ ⮃㓧ᶫ⸜炷炸㛔䲼⻇⫸㖴⬿⮯˪⓷婾˫冯˪䬳姣˫⎰↲ˤ˪䬳姣˫ ĵĲġġᶲ㛱㔯䥨烉˪㖍㛔⣑⎘⎚˫炻ĩ 䟜⠝敋㚠㇧炻1935 ⸜Ī炻枩ˤ ↉ἳ姀ḹ炛ˬ㟤ᶲ䥩姀㡅㔠炻ẍὧ㏄㯪ˤĵķ˭䞍⋵临啷㇨㓞抬ᷳ˪⓷婾˫ ĵĳˢːː䓇㑘ˬ⬰䮌␴⯂̩℞叿㚠˭炻˪⚃㖶检曆˫䫔Ḵ䘦嘇炻ĩ1904 ⸜Īˤ ĵĴġġⰙ⎋⃱⚻ί⎌ⶅ劙ὲίᷕ㛹⬅枮䶐廗烉˪㖍㛔⣑⎘⬿℠䚖抬˫ĩ 㭼⎉Ⱉ⮰ᾖ昊↢䇰悐炻㛔ᷕᷳ柕姣ᷕᷳ⓷㡅㔠炻㗗㖴⬿㕤↲埴˪䬳姣˫ᷳ晃㇨旬≈ˤ ġġġġ1941 ⸜Īˤ ĵĵˢ ⎗䞍㚱斄⓷㡅㔠炻两㖴⬿⎰↲˪Ḽ䘦⓷婾䬳姣˫ℵ慵㕘妰䬿䘬䳸㝄炻㶳察Ṗ㲘䶐烉˪㗕␴䎦⬀⣑⎘㚠䯵䵄⎰䚖抬˫⡆墄䇰炻ĩ 㱽啷棐炻 ⸜Ī炻枩 19ˤ ĵĶ˪⋵临啷˫Ⅎ 100炻枩 666ˤ ĵķ˪Ḽ䘦⓷婾˫炻˪⋵临啷˫Ⅎ 100炻枩 ˤ 298 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 299

⌟ᶲ䘬⓷㡅㔠䁢ˬᶨ䘦Ḵ⋩ᶱ⓷˭炻⍰冯ᶲ⺽㛔䲼㇨妰䬿䘬ˬᶨ䘦Ḵ⋩⓷˭ ⬿㖴⛐˪䬳姣˫↉ἳᷕḹ烉ˬҁፕ܌ྮȠҎᜅȡǴ߾Ԗ౜ҁёჹਠǶ ǴЪӸᙑόඪᏰׯޣ،ᜤځѸ྽ฅǴԶࡕவϐǶ܌ځزд౗௢ቻЎ౛Ǵځ 㚱㇨ᶵ⎴ˤ Ƕऩܔ࣬࣬܄ΞϓǺȨԜፕ஑ჹઇཁৱȠҎᜅȡǴҁٖ΢жܱے㜙㛔ẍἮ炻˪⓷婾˫⎬⌟ℭ柴ᶳ炻⛯䷥冱䔞⌟⓷㡅㔠ˤ⎬⌟㇨妰㗗 ඤోǶȩ⽆ ࢬ٥Ƕፏ઒҂Ѹ᎙ځѡȡǵȠ΋४ा،ȡ฻Ǵᇂࣣذ䁢ˬᶲ⌟ 111 ⓷ˣᷕ⌟ 135 ⓷ˣᶳ⌟ 125 ⓷˭炻⎰妰ℙ妰 ⓷ˤỮ㗗⋵ ȠӺៈകȡǵȠݤ๮ Ǵՠ࡟ᙑҁਜ਼ోഭಥǴကزᖱە܌ǴനޣᏢےӭǶϞޣ临啷䘬姣炻㗗䁢ᶲ⌟ 123 ⓷ˣᷕ⌟ 142 ⓷ˣᶳ⌟ 133 ⓷炻⇯⮎晃⓷㔠⎰妰 ԜፕǴԶས࣬วܴ ℙ㚱 398 ⓷ˤ憅⮵㬌ᶨ⓷㔠⼊ㆸ䘬䎮䓙炻㖴⬿㕤↉ἳᷕ⤪㗗姀ḹ炛 ၡत༞ǶӃৣ஻ϐǴⳅΚु҅Ǵั᝺ܖᖷǶ59˭㟰㖴⬿ᷳシ炻㚨㼬䘬˪⬰ 嬟䪈˫ˣ˪㱽厗䥨⎍˫冯㸸ᾉ˪ᶨḀ天㰢˫㗗ᶨḀᶱḀ婾䇕䘬ᷣ天叿ἄ炻 Ǵཀђٰ໺ቪ Ữ⎗や䘬㗗㚨㼬冯㸸ᾉ᷎㛒教嬨㬌婾ˤ᷎⎴㗪㍸愺⬠Ṣ㬌㚠㗗ᶨḀᶱḀᷳޣǶฅόᆶҁፕᚒΠచኧӕ؃૶చኧǴаߡཛྷد਱΢ !!࿶ӭЋǴठԜᚆӝԸǶϞЪᏵ౜ҁǶĵĸ 䇕䘬慵天婾㚠ˤṎ婒㖶Ḯ㛔䲼ᷫ揹㕤˪⓷婾˫媠㛔♜慵僓㔯炻农ἧ㔯佑ᶵ 忂炻䴻㛔䲼䪕≃㓡㬋炻ㇵἧ˪⓷婾˫䦵傥䔷忂ˤ 㖴⬿娵䁢冒⎌ẍἮ炻䓙㕤˪⓷婾˫⸦䴻⣂㫉䘬⁛⮓炻侴忈ㆸ⓷㡅㔠䘬 ᶵ⏣⎰炻᷎⽆℞ˬṲᶼ㒂䎦㛔˭炻㍐䞍䎦㓞抬㕤⋵临啷ᷳ䇰㛔炻ㆾ⶚朆䁢 )4* ኅ㏕፞Ґ 㸃䃞㑘˪⓷婾˫䔞⇅ᷳ⍇尴ˤ ⽆㛔䲼㲐ᷕ㇨徘炻䞍㛔䲼慵㕘㟉妪˪⓷婾˫䔞㗪炻ᶵ⁭夰㟉媠䧖˪䌬 ⍰炻㖴⬿⛐˪䬳姣˫嵳㔯ᷕ姀ḹˬ㮀昝忈婾⓷暋ᷳ炻↉Ḽ䘦㡅ˤ˭堐岲˫ˣ˪⓷婾˫䘬䚠斄↲㛔炻℞ᷕṎ㚱Ḵ㚠䘬⮓㛔ˤ㛔䲼˪䬳姣˫㲐ᷕ㍸䣢㖴⬿娵䁢⓷柴㔠䔞⤪℞柴⎵ˬḼ䘦㡅˭ㇵ㗗⥍䔞ˤ ⍲⮓㛔ℙ妰Ḵ⋩Ḵ嗽炻℞ᷕ˪䌬岲˫⮓㛔⋩ᶫ嗽ˣ˪⓷婾˫⮓㛔Ḽ嗽炻勚䃞侴炻ὅ˪⓷婾˫䘬㑘徘㥳ㆸ炻ℐ⎴˪䌬岲˫ᷳ枮⸷ὅ⸷婾䟜侴㫉䫔 ↮徘⤪㫉ˤ 姕⓷ˤỮ㗗䴻䫮侭ℐ㔯㭼⮵Ḵ㚠炻⮎晃ᶲ炻˪⓷婾˫⮵˪䌬岲˫⬴ℐᶵ姕 ⓷ᷳ嗽Ṏᶵ⮹炻⚈㬌炻⇘⸽㗗㸃䃞㛔Ἦ⯙㛒姕⓷烎怬㗗⁛㛔㳩⁛ᷕ㔋忠Ḯ b/ ԥᜱȮҝ᜔ȯቹҐ ᶨ悐↮烎ㆾ侭㗗⣏⓷⮯役Ḽ䘦㡅炻侴⁭⍾㔜㔠姀ᷳ烎ㆾ侭⤪㖴⬿㇨ẍ䁢䘬昌Ḯ农≃㕤婌⫿䘬⊀⭂炻㛔䲼᷎⮵˪⓷婾˫ˣ˪䌬岲˫䔞㗪㇨⬀媠䧖 ⛐⁛㈬ᷕ㇨忈ㆸᷳ婌烎侴㛔䲼㕤攳⟜䘥⌛忻ˬ妨Ḽ䘦侭炻味⍾㺧㔠ḇˤ˭ ⮓㛔ˣ↲㛔炻Ṏ⃀⎗傥⛘䵚伭炻᷎忚埴ℐ朊⿏䘬⮑⭂ˤ侴㛔䲼˪䬳姣˫ᷳ 㕡ᶵ⣙㬋洈ˤ 㑘ἄ䈡⽝ᷳᶨ炻ὧ㗗冯˪䌬岲˫ἄḮ娛䳘㭼⮵炻⮯˪⓷婾˫ᷕᷳ˪䌬岲˫ ⺽㔯炻ἄḮ⼰⣂婌⫿䘬ᾖ妪ˣ仢⫿䘬墄嵛䫱ˤ )3* лᒲᇳԆ 㛔䲼䬳㛔ᷕ姀䧙ˬ⎌⮓㛔˭ˣˬẁ㲊⮓㛔˭ˣˬ岲⮓㛔˭侭炻⛯㊯˪䌬㛔䲼˪䬳姣˫ᷕᷳ㲐慳㔯炻㟉↲媠䇰㛔䔘⫿㇨Ỽ䭯ⷭ㚨⣂炻㛔䲼攨⻇岲˫ˤ╖䧙ˬ⮓㛔˭侭炻㊯˪䌬岲˫ˣ˪⓷婾˫Ḵ㚠ᷳᶨ炻枰ὅ㔯傰⇌⭂ˤ ⬿㖴⛐˪䬳姣˫↉ἳᷕṎ婒忻炛ˬ⃰ⷓ㟉㛔ᷣ彐婌⫿˭炻䞍婌⫿䘬⮑⭂㗗 ℞ᷕ䧙ˬ⎌⮓㛔˭㚱Ḵ嗽炻⛯㊯˪䌬岲˫炻᷎⽆˪⓷婾˫⺽㔯夳↢˪䌬䁢㛔䲼˪䬳姣˫ᷳ椾天㑘ἄ㟠⽫ˤ 岲˫⎌㛔✳ン炻䞍䎦埴˪䌬岲˫䇰㛔㗗䁢䴻ᾖ㱣䘬ℵ㱣㛔ˤἄ䁢⽑⍇˪䌬

ĵĸ˪Ḽ䘦⓷婾˫炻˪⋵临啷˫Ⅎ 100炻枩 ˤ ĵĹ˪Ḽ䘦⓷婾˫⌟ᶲ炻˪⋵临啷˫Ⅎ 100炻枩 ᶳˤ 300 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 301

岲˫⎌㛔⍇尴侭炻˪⓷婾˫ㅱ㗗慵天侫㟠冯⍫侫⮵尉ˤ⎎炻⮓㛔屓ẍˬ⎌˭ 㛔䲼˪䬳姣˫⣂㫉㍸⇘⮞⛘㇧嫱䛇 ĩ1124 焍 1208Ī炻᷎⺽嫱䛇˪ᶱ⣏ ⫿⁭㬌Ḵ䫮炻堐㛔䲼㇨夳˪䌬岲˫⮓㛔ᷕ㗗䁢㚨⎌炻⎗䞍ˤ 悐䥩姀˫炻Ữ㗗⏎冯˪⓷婾˫䚜㍍䚠斄炻⯂枰䴻㔯䌣㭼⮵㕡傥忚ᶨ㬍妋㖶ˤ ⍰炻ˬẁ㲊⮓㛔˭ĵĺ ℙ妰↢䎦ᶱ嗽炻ὅ㛔䲼㲐慳㔯傰䞍䁢˪䌬岲˫⮓㛔ˤ 㛔㔯㩊侫㛔䲼˪䬳姣˫㍸⍲ˬ⮞⛘˭炻ẍ⍲˪ᶱ⣏悐䥩姀˫侭炻䴙妰⤪㫉炛㗗ᷕ˪⓷婾˫ᷳ⺽㔯炻⛯庫㍍役㕤˪䌬岲˫⎌⮓㛔冯ẁ㲊⮓㛔ˤ⎎炻ˬ岲 ⮓㛔˭ˣˬ⮓㛔˭㬌䫱䧙姀炻妰㚱⋩Ḵ嗽ˤ ˪䬳姣˫ ⓷㡅⺽㔯ℏ⭡ ˪⥁䌬䥩姀˫ĩ ⋩ℓ䳁 Ī ⺽˪⋩Ḵ忲䴻˫ ẍᶲ炻䃉䌐㚱„⛘炻䃉婾㗗˪䌬岲˫ḇ⤥炻˪⓷婾˫ḇ⤥炻Ḵ侭⎌㛔 ⌟ᶲ 䫔⋩⓷ ḹḅ⸜ˤ 䲣↿㇨䓐⫿ἳ䘮⎴ˤ˪䌬岲˫⎌⮓㛔冯˪⓷婾˫㚨⎌㛔䘬㜙㛔⎴炻᷎冯䎦 ˪㱽厗䌬䥩姀˫䫔⋩ ĩ ᶱ⋩⚃䳁 Ī 㕁䯉埴˪䌬岲˫䓐⫿ἳᶵ⎴炻⎗䩢䞍˪䌬岲˫䇰㛔⸦䴻ᾖ㓡ˤ侴㜙㛔㇨ᾅ䔁䘬䫔⋩ᶨ⓷ 㶙⭮ᶱ㗪炻㬋䲬啷ˣ忂ˣ⇍ᶱ㔁ẍ䁢䓐⫿炻ṵ⎗夳↢˪䌬岲˫⎌㛔⍇✳ˤĶı ᶱ㗪烊ㆾ⎗ᶱḀ䁢ᶱ㗪䫱炻℟⤪⼤姀ˤ ĩ1Ī ⮞⛘ ĩ ᶱ㛔ḅ䳁 Ī ⺽㬌㔯䃉ˬ⶚˭⫿ˤ c/ ԥᜱȮୱ፤ȯȶቹҐȷ 䫔⚃⋩Ḽ⓷ ĩ2Ī ⮞⛘慳ḹ烉シḹ劍⸷㬋䔘侭ᶵ忽婾 ġġġġġ㔯炻㓭ḹ⥐ᶵḇˤ 䬳㛔㔯ᷕ晾╖䧙ˬ⮓㛔˭炻Ữὅ℞㔯傰䞍朆㊯⇵徘˪䌬岲˫⮓㛔炻侴 ĩ1Ī 劍ὅ⮞⛘ ĩ ᶱ㛔⋩ᶫ Ī ㇨⺽ἄˬ㴟㊯˪⓷婾˫ℙ妰Ḽ溆炻ẍ⍲䧙姀ˬ⎘渻⮓㛔˭ˣˬ⃱Ⱉ⮓㛔˭⎬ᶨ嗽ˤῤ ġġġġġἮ˭媪㬌㔯シ炻Ữ暋ˬῷ樂㚱䶋˭ ġġġġġ侴ᶵ䟜ˬⓗ⛐㬌䓴˭ˤ ⼿䔁シ䘬㗗炻㛔䲼㇨夳䘬ˬ⎘渻⮓㛔˭ἄˬ㕷˭炻㬋冯㜙㛔⎴ˤ㜙㛔㛔㈬䫔Ḽ⋩⚃⓷ ĩ2Ī ⮞⛘媪䁢ℕ嗽⿸忶䨧搧炻㱩漵⤛䃉冒⎉Ⱉ㛔炻䞍ˬ⎘渻⮓㛔˭ㆾ⎗㍐⭂栆⎴㜙㛔䲣↿炻Ữ㛔䲼⎒㍸⍲ᶨ㫉炻 ġġġġġ❊ᶾ䓴ℕ≽␤䁢ˬ㴟Ἦ˭炻ḳỽ䔶 ġġġġġ怈⣏忂ℕ≽ˤ 㓭䃉㱽⬴ℐ嫱㖶ˤ⎎炻ˬ⃱Ⱉ⮓㛔˭炻䔞㊯㖍⃱Ⱉ廒䌳⮢ˤ㖍⃱Ⱉ啷㚠䓙 ˬ㖍⃱㔯⹓˭㓞啷炻攟㱊夷䞑ḇ䶐廗˪㖍⃱Ⱉˬ⣑㴟啷˭ᷣ天⎌㚠妋柴˫ 䫔Ḽ⋩Ḽ⓷ ⤪˪㬊奨˫䫔ᶫ⮞⛘姀彐ˤ ᷕ㛒夳⃱Ⱉ⮓㛔ˤ㟡㒂䫮侭⮎⛘婧㞍㇨⼿䎦⬀⋩䧖䇰㛔炻⁭⼿㜙⣏⮢⮓㛔 ĩ1Īˬ㰺˭⃱Ⱉ㛔ἄˬ㈽˭炻⎰⮞⛘㇨⺽Ữ岲ἄˬ㰺˭炻Ṳᶼὅ冲㛔ˤ 冯⎉Ⱉ㔯⹓⮓㛔Ḵ溆ˤỮ⽆㛔䲼㇨㍸⍲䘬⮓㛔炻䞍㛔䲼⛐ᶾ䘬㰇㇞㗪ẋ⎗ 䫔Ḽ⋩ḅ⓷ ĩ2Īġġ⮞⛘姀 ĩ ᶱ㛔Ḵ⋩⚃䳁 Īˣ˪⣏婾˫ 傥ṵ㚱℞Ṿ䲣䴙⮓㛔⬀⛐䘬ḳ⮎ˤ ġġġġġġ䫔ᶫ℞㚱⚃佑ˤ⓷烉˪Ḽ䘦⓷˫ᷕ ġġġġġġ䟜ヰ】䫔Ḵ佑炻Ṳỽ䓐ᷳ烎 )5* Ж᝙ӵܙᜍ઎ ĩ1Īġġ⮞⛘ἄˬḪ˭炻ㆾ⎗ἄˬ䳃䲢˭ˤ 䫔ᶨ䘦⋩⚃⓷ ĩ2Īˬṵ˭ᶨ㛔䃉ˤṲὅ⃱Ⱉ˪䌬佑䥩 ġġġġġġ姀˫ĩ䫔ᶱˣ⚃⋩Ī ⺽㬌㔯Ṏ㚱ˬṵ˭ ĵĺġˬẁ㲊˭䔞㊯ẁ㲊䃉慷⢥⮢炻䁢⣑⎘⬿⎵⎌⇶炻ỵ㕤䏎䌱䷋ⶅ崲ⶪ炻䎦⎵╄⣂昊ˤ ġġġġġġ⫿ˤ ġġġġ㬌⮢䓙㖍㛔⣑⎘⬿⺞㙮⮢䫔ᶱẋ⹏ᷣ⚻ṩ炻㕤⣑攟ᶱ⸜ ĩ830Ī ∝⺢ˤ挴ᾱ㗪ẋ⃫ᷭ ⮞⛘ ĩ 䫔ᶨ⌟ℕ⋩Ḵ Ī ḹ烉↢˪⦹㱁 ġġġġ⸜攻 ĩ1204 焍 6Ī 怕ℝ䀓ᶨ⹎⺊䳽炻㬌⼴攟忼ᶨᶾ䲨检䘬勺⺊ˤ䚜⇘㯠ṩ⚃⸜ ĩ1296Ī 䫔ᶨ䘦⋩ℓ⓷ 婾˫ˤ ġġġġ⮲㴟䘬≒≃炻⼿Ḱ慵⺢ℵ冰ˤ᷎㕤㬋⬱ᶱ⸜ ĩ1301Ī ⼴ặ夳⣑䘯ᶳ㓽炻㬌⮢ㆸ䁢斄㜙 ġġġġ⣑⎘䘬䷥㛔Ⱉˤ⼴㰇㇞㗪ẋℵ忯ⶅ崲⣏䀓炻⮢ᷕ⺢䈑⣂塓䅺⣙ˤ⼴炻䌚⽟ⶅ⭞⹟䞍 ⮞⛘ ĩ ⚃㛓ᷳ⚃⋩ᶫ Ī ḹ烉䷥冱⋫㔠炻 ġġġġ忯䘬⣑㴟炷1536 焍 1643炸ℍ⮢炻⣑㬋⋩ℕ⸜ ĩ1588Ī ⮢⎵㓡䧙╄⣂昊ˤˢ ġ䫔ᶨ䘦Ḵ⋩Ḵ⓷ 㓭ḹḼἃ⮎㗗⚃ḇˤ Ķıˢ娛㔯㭼⮵侫嫱炻娛⍫㊁䧧烉˨⓷婾䇰㛔侫姀˩炻旬抬㕤˪㱽厗Ḽ䘦⓷婾㟉慳˫ĩ ᶲ ġġġġ㴟⎌䯵↢䇰䣦炻2012 ⸜Īˤ 302 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 303

⌟ᶳ 䫔ℕ⋩ᶱ⓷ ⮞⛘㛒㑧ˤ ӃȃӶС౫ԇޏҐ ⮞⛘姀 ĩ ḅ⚃ Ī ḹ烉䧵㬌㖍㚰ẍ䁢≓㓭ˤ 䫔ᶫ⋩ᶨ⓷ ⃰↿Ḽ䧖炻朆媪⣄䫱⌛䁢≓ḇˤ ⁛㛔䘬㳩⁛冯䇰㛔䘬攳晽ˣ⌘埴炻㗗䁢㚠䯵ᾅ⬀䘬慵天ㇳ㭝ˤ䫮侭⮎ ⮞⛘姀 ĩ ⋩Ḵˣ⋩ᶱ Ī ḹ烉㔯↿⋩ᶨ炻 ⛘侫㞣䘬䳸㝄炻䎦⬀˪⓷婾˫䇰㛔妰㚱⋩䧖㛔⼿⇘䡢娵ˤ娛䳘ὅ⸜ẋ枮⸷ 䫔ᶨ䘦⋩ᶱ⓷ ䷥ḹ⋩俛ˤ 婒㖶⤪㫉ˤ荛㜙⣏⮢啷⎌⮓㛔炻㜙⣏⮢⚾㚠棐炻ĩ ẍᶳ䔍䧙㜙㛔 Īˤ荜䛇 ⮞⛘姀 ĩ ⋩ˣ㛓⋩ℓ Ī ḹ烉㸾Ṳῷ⚻䚠 ⤪啷㚠㛔炻㛐㳣⫿䇰炻⎉Ⱉ㔯⹓ˤ荝⣑㴟啷㚠⎌⮓㛔炻⎉Ⱉ㔯⹓ˤġ荞ġ大䫔ᶨ䘦ᶱ⋩⓷ ⮵佑侭炻ẍ⚻⛘啷⮵ῷ厑啑俛ˤ 㔁⮢ℏ㇨啷凄冰啷㛔炻㛐㳣⫿䇰炻ġ㬋㔁啷㔯⹓ˤ荟㖍⃱㔯⹓啷㛔ˤ荠漵察⣏⬠啷㛔ˤ荡⣏㬋⣏⬠啷㛔ˤ荢䩳㬋⣏⬠啷㛔ˤ荣˪Ḽ䘦⓷婾䬳姣˫炻 ẍᶳ䔍䧙䬳㛔ˤ⎎炻⣏察⣏ˣṔ悥⣏ˣ⣏㬋⣏ˣ⎉Ⱉ㔯⹓⎬㚱㇨啷ˤ荤˪⣏ ᶲ姀䷥㩊↢ˬ⮞⛘˭ℙ妰 14 ẞ炻ˬ˪ᶱ⣏悐䥩姀˫˭妰 3 ẞˤỮ℞ 㖍㛔临啷䴻˫ĩ ẍᶳ䧙⋵㛔 ĪˤĶĳ ᷳ婒䚠炻昌Ḯᶲ徘⌟ᶲ 54 ⓷ˣ⌟ᶲ 114 ⓷炻㖶栗㗗䁢˪⓷婾˫䚠斄㔯徘ˤ 䵄ᶲ㇨侫炻晾⼿⋩䧖䇰㛔炻㊱℞䇰朊埴㔠ˣ⫿㔠䫱㍐侫炻℞䲣䴙⎗㬠 ㆾ㗗䁢⺽˪䌬岲˫㔯炻⤪⌟ᶲ 59 ⓷炚检侭炻ㆾ䁢㛔䲼⁭ ⍫侫ᷳ䓐␊烎䲵䁢ℕ䧖炻ẍᶳᾅ䔁ᶲ徘⸷嘇墥ẍ䯉堐⮯ℕ䧖䲣䴙㬠䲵⤪㫉ˤ 㗗⏎䚜㍍冯˪⓷婾˫䚠斄烎⯂枰䳘侫˪ᶱ⣏悐䥩姀˫ᷳℐ㔯炻㕡⎗ἄ忚ᶨ 䎦⬀˪⓷婾˫䇰㛔㇨啷嗽冯䇰㛔䲣↿ᶨ奥堐㬍婾㕟ˤỮ⽆˪䬳姣˫ᶲ姀炻⏦Ṣ⎗䞍⸛⬱㗪ẋẍ⼴军㰇㇞ẍ⇵炻斄㲐˪⓷ 䲣 ⸷嘇ˢ㇨啷嗽 ⸜ẋ ⮓ İ ↲㛔 ⁁姣婾˫䘬Ṣ䈑炻⯂㚱挴ᾱ㗪ẋ䘬⮞⛘嫱䛇ˤ㬌㗗䁢㛒Ἦ䞼䨞婚柴ᷳᶨˤ ↿ ˢ ĩᶨĪ 荛㜙⣏⮢ 㔯㯠ḅ⸜炷炸 ⎌⮓㛔 3/ ኌዑᛣޫȃ᡺ޫӏᖿᇅȮୱ፤ȯ ⎎⢾炻㰇㇠㗪ẋ⣑⎘⬠₏炻昌Ḯ㛔䲼ẍ⢾炻䘉䨢 ĩ 焍 1862Ī㲐慳荜 ⎉Ⱉ㔯⹓ ⮔㯠⋩Ḵ⸜炷1635炸㛐㳣⫿䇰 ᶨ䳁⋩ᶨ埴炻ᶨ 㸃䃞˪㔯⎍姀˫㇨㑘ㆸ䘬˪㔯⎍姀嫃佑˫炻㍸⍲ˬヰ】˭䲬ᶫ⋩ᶱ嗽炻˪䌬埴Ḵ⋩⫿

ĶĲ 岲˫㚠⎵䲬↢䎦ᶨ䘦ᶱ⋩ᶨ嗽炻˪⓷婾˫㚠⎵↢䎦ℓ嗽 ˤ⎗夳䘉䨢⋩↮ ĩḴĪ 荞大㔁⮢ ㄞ⬱⚃⸜炷1651炸㛐㳣⫿䇰 ᶨ䳁⋩ᶨ埴炻ᶨ Ḯ䞍ᶱ㚠ᷳ㑘ἄ斄Ὢ炻㲐徘㸃䃞˪㔯⎍姀˫⑐娊冲䪈ᷳ晃Ṏ⎴㗪ᶵ⾀侫夰埴Ḵ⋩⫿ ˢ ᶱ㚠ˤ⎎㚱曰䨢⃱嫁炷1652 焍炸㕤㲐慳˪㔯⎍姀嫃抬˫ᷳ晃炻Ṏ晐荟㖍⃱㔯⹓ 㛐㳣⫿䇰㔯↢䣢˪䌬岲˫冯˪⓷婾˫℠㒂↢嗽ˤỮ⁭䣢↢嗽侴䃉㔯炻䲼Ⱄ⁁⾀⺷䘬姀抬侴⶚ˤ

ĶĲˢ㖍㭼⭋㬋烉˪Ⓒẋ⣑⎘⬠⸷婔˫炻枩 303ˤ Ķĳˢ娛䳘㇨啷屯㕁夳㊁叿䫔Ḵ悐䫔Ḵ䪈炻枩 100Į103ˤ 304 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 305

ᶨ䳁⋩ᶨ埴炻ᶨ ỵ伖ˤ 漵察⣏⬠ ↲姀⸜ẋ㛒娛㔜䇰荠埴Ḵ⋩⫿ 䫔Ḽ栆✳䇰ȹȹ˪䬳姣˫䘬⌘埴炻⛐˪⓷婾˫㔯㛔忚⯽ᶲ㗗䁢ᶨ⣏廱 ✳炻᷎䁢˪⓷婾˫㔯㛔ἄḮ⣏ⷭ⹎䘬㓡朑冯㕘䘬▿娎ˤ㛔䲼⛐ᶾ䔞㗪㇨㳩荡 ⣏㬋⣏⬠ ↲姀⸜ẋ㛒娛㔜䇰 ᶨ䳁⋩ᶨ埴炻ᶨ ĩᶱĪ 埴Ḵ⋩⫿ 埴ᶲ徘䫱˪⓷婾˫媠䧖䇰㛔炻⚈媠⣂僙㔯ˣ僙⫿炻㛔䲼⮵婌⫿≈ẍᾖ㬋ˣ 侫妪䔹佑炻㑘ㆸ䬳㛔ˤ 荢䩳㬋⣏⬠ ↲姀⸜ẋ㛒娛㔜䇰 ᶨ䳁⋩ᶨ埴炻ᶨ 埴Ḵ⋩⫿ 䬳㛔㇨ἄ媠⣂㓡忚ᷕ炻㛔㔯㩊↢Ḽ枭㗗䁢˪⓷婾˫䇰㛔ᷕ椾夳ᷳ▿娎炻ㄞ攟⋩Ḵ⸜ ĩ1Ī 㭷⓷≈ᶲ⓷㡅㔠炻ĩ2Ī 椾㫉㇉⭂婌⫿炻ĩ3Ī 㟉⊀˪⓷婾˫媠䧖↲㛔ˣ⮓㛔炻 ĩ⚃Ī 荝 ⎉Ⱉ㔯⹓ 炷ſ1642炸 ⎌⮓㛔 ĩ4Ī 㟠⮵˪䌬岲˫媠↲㛔冯⮓㛔炻ĩ5Ī 岎Ḱ姣姀ˤ䬳㛔䘬墥ἄ冯↲埴⮎≇ᶵ

ĩḼĪ 荣䬳㛔 ⮔㓧ᶫ⸜ ĩĪ↲㛔㚱⓷㡅㔠 ⎗㰺炻侴㛔䲼䘬⊛⊆嵛Ẍ⼴Ṣἑẘˤ 两䬳㛔⼴䫔ℕ栆✳㛔ȹȹ⋵㛔炻⽆℞⼴姀抬㚱㖴⬿嵳姀炻㎕䣢Ḯ㬌㛔 ĩℕĪ 荤⋵㛔 1905 焍 1912 ⣏啷䴻㚱⓷㡅㔠 ᷫẍ䬳㛔䁢⸽㛔㇨墥ㆸˤ⍰炻⋵㛔˪⓷婾˫⌟ᶳ炻抬㚱㜙⣏⮢㛔⬿⿏䘬⼴姀炻㗗℞Ṿᶲ徘媠㛔㇨䃉ˤ㓭℞ᷳ⮵㟉㛔炻ㅱ䔞㗗㜙⣏⮢㇨啷ᷳ⬿⿏⎌⮓ 㛔ˤ ഛȃȮୱ፤ȯޏҐϟᅌໍ 㟡㒂䫮侭䘬㭼⮵⼿䞍⋵临˪⓷婾˫㛔䘬柕姣炻姀㚱ᶱ䧖✳ンˤ䫔ᶨ炻㒟⍾䬳㛔ᷕ㛔䲼㇨徘天溆炻ẍ䚩䔍⼊ンἄ䁢柕姣ˤ䫔Ḵ炻柕姣姀炛ˬḀ⎌ ẍᶳ炻勚ẍ⇵㔯ˬ⛐㖍䎦⬀䇰㛔˭ᷕ㇨㬠䳸↢ℕ䧖䲣䴙ᷳ䇰㛔炻⮑夾 ἄ㔁˭炻ˬ⎌˭⫿炻㗗㊯㜙⣏⮢啷㛔ˤ䫔ᶱ炻柕姣ᷕ䘬㕄橼ˬ⋵˭⫿炻㗗 ˪⓷婾˫䇰㛔㺼忚ね⼊ˤ ⋵临㛔↲埴ᷳ晃㇨忚埴䘬妪㬋ㆾ姣姀ˤ 椾⃰炻⽆䫔ᶨ栆㜙㛔⎌⮓㛔军䫔Ḵ栆✳㛐㳣⫿䇰ᷳ嬲怟炻ᷣ天⮰䁢㔯 ⫿婆⎍ᷳ㙊忼㇨忚埴䘬㓡妪炻⎗夳℞ᾖ妪䚖䘬㗗䁢墐䙲䞼嬨㇨ἄ炻㬌㗗 ˪⓷婾˫䇰㛔㚨⇅昶㭝䘬㺼忚䈡⽝ˤ 䫔Ḵ栆ˣ䫔ᶱ栆✳䇰䘬ℙ⎴䈡⽝炻㭷枩 11 埴ˣ㭷埴 20 ⫿炻䇰⺷ℐ⎴炻㓭℞仢埵Ṏ⣏农ℐ⎴ˤ䫔ᶱ栆✳㛔夳㚱ˬ⚳嬗˭炻ḇ⯙㗗≈ℍ㖍⺷㻊㔯炻 ˬ⚳嬗˭栆⎴ㆹ⚳ˬ⎍嬨˭炻㬌⎗夾䁢䫔ᶱ栆✳䇰㛔㓡忚䘬届䌣炻Ṏ䁢䫔 Ḵ昶㭝䘬㺼忚䈡⽝ˤ㬌栆✳䇰冯㜙㛔庫ᷳ炻⶚ἄ悐↮ᾖ妪炻ᶵ䭉㗗㔯⫿ ᶲ炻ㆾὅ℞⸜ẋ侴妨炻䬿㗗㭼庫㍍役㜙㛔ˤ㓭㛔䲼䧙㬌ᶨ㗪㛇䘬䇰㛔䁢ˬ冲㛔˭ˤ㟡㒂䫮侭䘬侫⮇炻㬌ᶨ䲣↿䘬䇰㛔晾ἄḮᾖ妪炻Ữ婌⫿ṵ䓂⣂炻朆䁢┬㛔ˤ⚈㬌侴农ἧ㛔䲼㚱慵㕘㟠妪墥ἄ㕘㛔䘬⽭天ˤ 䫔⚃栆㗗ẍ䫔Ḵ栆ˣ䫔ᶱ栆䁢䭬㛔ᷳ⁛⮓㛔炻㓭⛐媠⁛㛔ᷕ㛒⯭慵天 306 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 307

୥ՄНᝧ ; Ρȃ຀ਫȈ

㖍㭼⭋㬋 ĩ1966Ī烉˪Ⓒẋ⣑⎘⬠⸷婔˫炻Ⱉ╄㇧ἃ㚠㜿ˤ ȈᝳڑΚȃ Ỹ喌⒚劙 ĩ1961Ī烉˪⣑⎘⣏ⷓ̯䞼䨞ȹȹ㘢柿̯叿ἄ̬敊͌̚➢䢶䘬ġġġ ˪㱽厗Ḽ䘦⓷婾˫炻˪⋵临啷˫冊 100ˤ ġġġġġġġġ䞼䨞ȹȹ˫ĩ Ṕ悥炛䘦厗剹炻ˤ ˪㱽厗䌬岲˫炻˪⣏㬋啷˫冊 34ˤ ⏛泣䅽 ĩ 慳䛇⭂ ĪĩĪ烉˪㸃䃞ˮ㱽厗Ḽ䘦⓷婾˯̯䞼䨞˫ĩ 㜙Ṕ烉 ˪Ḽ䘦⓷婾䬳姣˫炻㖍㛔Ṕ悥⣏⬠啷㛔ˤ ġġġġġġġġⰙ╄㇧ἃ㚠㜿炻ˤ ˪㱽厗Ḽ䘦⓷婾˫炻⬿⿏⎌⮓㛔炻㖍㛔⣰列㜙⣏⮢⚾㚠棐㇨啷ˤ 慳䛇⭂ ĩ2012Ī烉˪㱽厗Ḽ䘦⓷婾㟉慳˫ĩ ᶲ㴟⎌䯵↢䇰䣦炻ˤ ˪㱽厗Ḽ䘦⓷婾˫↲㛔烉㬋㔁啷㔯⹓ ĩ 㹳屨䷋⣏㳍ⶪ大㔁⮢ℏ Ī 凄冰啷㛔ˣ ⬱喌ὲ晬 ĩ1953Ī烉˪⣑⎘⿏℟⿅゛婾˫炻ĩ 㱽啷棐炻ˤ ⣏㬋⣏⬠啷㛔喌䓘⬿两㜧埴ˤ Ⲟ⛘⣏䫱 ĩ1929Ī烉˪⣑⎘㔁⬠⎚˫ĩ 㖶㱣㚠昊炻ˤ ˪ἃ䣾䴙䲨˫炻˪⣏㬋啷˫冊 49ˤ ⸛ḽὲ㥖 ĩĪ烉˪㱽厗䌬婾̯姣慳䘬䞼䨞˫炷㗍䥳䣦炻ˤ ˪慳攨㬋䴙˫炻˪⋵临啷˫冊 131ˤ Ỹỗ㚱㶭 ĩ1999Ī烉˪ず忳̯怋Ⓒ₏ʇ⚻庱̯㔘⣯̫䓇㵗ʇ˫ĩ ⎱ⶅ⻀㔯 ˪⚃㖶㔁埴抬˫炻˪⣏㬋啷˫冊 46ˤ ġġġġġġġ棐炻ˤ ˪⎘⬿⓷䚖Ḵ⋩ᶫ㡅˫㓞抬㕤˪⚃㖶㔁埴抬˫炻˪⣏㬋啷˫冊 46ˤ ➨㰈㗍Ⲙ ĩ1982Ī烉˪⋿悥ἃ㔁⎚̯䞼䨞˫ᶳ˨媠⮢䭯˩炻ġĩ 㱽啷棐炻ˤ ˪⍫⣑⎘Ḽ⎘Ⱉ姀˫炻˪⣏㖍㛔ἃ㔁ℐ㚠˫冊 115ˤ ᶲ㛱㔯䥨 ĩ1935Ī烉˪㖍㛔⣑⎘⎚˫炻ĩ 䟜⠝敋㚠㇧炻ˤ ˪⣑䪢⇍普˫炻˪⋵临啷˫冊 101ˤ Ⱉ⎋⃱⚻ί⎌ⶅ劙ὲίᷕ㛹⬅枮䶐廗 ĩ1941Ī烉˪㖍㛔⣑⎘⬿℠䚖抬˫ĩ 㭼 ˪ℍⒸ㯪㱽ⶉ䥖姀˫炻˪⣏㖍㛔ἃ㔁ℐ㚠˫冊 113ˤ ġġġġġġġ⎉Ⱉ⮰ᾖ昊↢䇰悐炻ˤ ˪⣑⎘曆㧁˫炻˪⣏㖍㛔ἃ㔁ℐ㚠˫冊 125ˤ 㶳察Ṗ㲘䶐 ĩĪ烉˪㗕␴䎦⬀⣑⎘㚠䯵䵄⎰䚖抬˫炻ĩ 㱽啷棐炻ˤ ˪⬳檀₏⁛˫炻˪⣏㬋啷˫冊 50ˤ ˪临㖍㛔⼴䲨˫炻˪⚳⎚⣏䲣˫ĩ ⎱ⶅ⻀㔯棐炻 ⸜Īˤ ήȃ൑጖፤НȈ ˪㱽厗婾姀˫炻˪⣏㖍㛔ἃ㔁ℐ㚠˫冊 25ˤ 㖍㭼⭋㬋 ĩ)烉˨㱽厗Ḽ䘦⓷婾̯䞼䨞˩㓞抬㕤⛪㛔⸠䓟䶐烉˪㱽 ˪㘢嫱⣏ⷓ⸜嬄˫炻˪㘢嫱⣏ⷓℐ普˫冊 ĵˤ ġġġġġġġ厗䴻̯ᷕ⚳䘬⯽攳˫ĩ ⸛㦪⮢㚠⸿炻ˤ ˪Ⱉ䌳昊啷˫炻˪㗕␴㱽⮞䷥䚖抬˫冊 3ˤ 㜿䓘㬋夳 (1984)烉˨ˮḼ䘦⓷婾˯̬̋̒͌ᶨˣḴ̯侫⮇˩炻˪⣑⎘⬠⟙˫ ˪Ⱉ⭞䣾⽛㑘徘䭯䚖普˫炻˪⣏㖍㛔ἃ㔁ℐ㚠˫冊 2ˤ ġġġġġġġ䫔 ˤ ˪媠⬿䪈䔷抬˫炻˪⣏㖍㛔ἃ㔁ℐ㚠˫冊 1ˤ ⏛泣䅽 ĩ 慳䛇⭂ Ī(2000)烉˨㸃䃞㑘ˮ㱽厗Ḽ䘦⓷婾˯ㆸ䩳̯媠⓷ ˪ᶨḀ天㰢˫炻˪⣏㖍㛔ἃ㔁ℐ㚠˫冊 32ˤ ġġġġġġġ柴˩炻˪楺㽌⣏⬠ἃ㔁⬠悐婾普˫䫔 31ġ嘇ˤ ˪⬿天㝷⍇㊱䩳˫炻˪⣏㬋啷˫冊 ˤ ⏛泣䅽 ĩ 慳䛇⭂ Ī(2003)烉˨ˮ㱽厗Ḽ䘦⓷婾˯͓ṳ̧̘夳̠㸃䃞㔁⬎ ġġġġġġġ̯䞼䨞˩炻˪楺㽌⣏⬠⣏⬠昊ἃ㔁⬠䞼䨞Ể⸜⟙˫䫔 36ġ嘇ˤ 308 《華梵人文學報》天台學專刊 ˪㱽厗Ḽ䘦⓷婾˫⛐㖍㳩⁛⎚ 309

ⶫ㕥㴑ⱛ ()烉˨⥁㱽咖厗䴻䌬岲妋柴˩炻˪⚳嬗ᶨ↯䴻˫䴻䔷悐⚃炻ˤ The History of Transmission of the Fahua 㛓⃱ッ㬋 (1986)烉˨ˮ㱽厗䌬岲˯̩ˮ㱽厗佑䔷˯˩炻˪㚡㳆⬿䞼䨞 ġġġġġġġ⒉䞼䨞䓇䞼䨞䲨天˫䫔嘇ˤ wubai wen lun in Japan 句⎰ὲ℠ ĩ1998)烉˨ˮ⎌俾㔁䚖拚˯炷㒔柴炸˩㓞抬㕤䈏䓘媎Ṗ䚋ί ġġġġġġġ句⎰ὲ℠䶐烉˪ᷕ⚥ί㖍㛔䳴℠䪈䔷䚖拚˫ᶫ⮢⎌忠䳴℠䞼䨞⎊㚠炻 Shih Zhen Ding ġġġġġġġ䫔ℕⶣ炻ĩ ⣏㜙↢䇰䣦炻ˤ ⭖Ⲷ‍⎠烉˨ˮᶨ↯䳴婾⼳䪈䔷普炷⁛拚炸⸞䥩姀˯ⶣᶲ妋柴˩㓞抬㕤ᶫ Abstract ġġġġġġġġ⮢⎌忠䳴℠炻䫔ℕⶣˤ The prominent Fahua wubai wen lun 㱽厗Ḽ䘦⓷婾 (hereafter Wen lun) Ỹ喌⒚劙 ( 烉˨Ⱉ䌳昊啷㚠䚖抬̬⯙̧̅ʇ⺞攟ᶱ⸜䫮曺咖昊啷 composed by Tiantai patriarch Zhanran 㸃䃞 ZDVZULWWHQDVDFULWL ġġġġġġġ㛔妋婔ʇ˩炻˪⎉Ⱉ⬠⟙˫䫔 13 廗炻ˤ cism against the Fahua Xuanzan 㱽厗䌬岲 by Kuiji 䩢➢ (632-682) of the ːː䓇㑘 (1904)˨⬰䮌␴⯂̩℞叿㚠˩炻˪⚃㖶检曆˫䫔Ḵ䘦嘇炻ˤ Faxiang school. The Wen lun is an indispensable and important source for our understanding the impact and challenge of Xuanzang’s new translations for the 7LDQWDLWHDFKLQJLQWKH7DQJ'\QDVW\,QWHUPVRILWVWHPSRUDOVLJQL¿FDQFHWKH Wen lunLVDQLPSRUWDQWZRUNZKLFKUHVSRQGVWRWKHFRQÀLFWEHWZHHQWKHROG and new translations. It is also a critical text which highlights the differences between Faxiang and Tiantai doctrines. The Wen lun was lost in the Buddhist repression of 845, though it was transmitted in its entirety up until the present day via Japanese monks. The present essay is divided into six chapters which present the historical facts be- hind its transmission into Japan as well as the state of its preservation in Japan. The present essay will survey various editions of the Wen lun in addition to utilizing the relevant Chinese and Japanese historical materials. The evolution of those editions will be elaborated in the context of the Japanese transmission of the text which concludes with two periods of circulation of the text in Japan. Enzai ⚻庱 (?-838-?) contributed to the transmission of the text. Later although there was Enchin’s ⚻䍵 (814-891) Ketsugi hoke teishaku 㰢䔹㱽厗㍸慳 , it is no longer extent. The detailed investigations of the Wen lun by Honjun 㛔䲼 RIIHUVDUHOHYDQWFRPPHQWDU\ZKLFKLVWKHRQO\RQHVWLOOH[WDQW 310 《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 311

–the Gohyaku mon ron senchu Ḽ䘦⓷婾䬳姣, which must be placed in its ᜱޠήᒔࡧདྷڸ৥໡ޠЉѯහ㐪ᄈήᢏࡧདྷ proper historical position. ߾ Keywords: Zhanran, Enzai, Honjun, Wen Lun, Senchu

Robert F. Rhodes 㖍㛔⣏察⣏⬠ġ㔁㌰

㐀天烉 ġġġġġ 㛔婾㔯㗗⛐侫⮇⣑⎘㘢柿䘬ᶱ奨⿅゛䘬⯽攳ˤPaul Swanson ⛐ Foundations of T’ien-t’ai Philosophy烉The Flowering of the Two Truths Theory in Chinese Buddhism炷1989炸ᷕ娵䁢烉㘢柿䘬ᶱ媎⿅゛㗗⛐Ṿᷳ⇵ ⽆Ḵ媎⿅゛䘤⯽Ἦ䘬ˤỮ㗗炻⛐忁墉㇨妶婾䘬ᶱ媎⿅゛㗗Ἦ冒˪䑼䎆䴻˫炻㚱斄ᶱ奨⿅゛⇯㗗⽆⣑⎘㘢柿冒⶙䘬⿅䳊ᷕ㇨䓊䓇䘬ˤ䷥ᷳ炻⣑⎘㘢柿⛐ ⇅㛇䘬˪㫉䫔䥒攨˫ᷕ炻⮵ᶱ奨⿅゛᷎ᶵ⾶湤㇨慵夾炻⎒婾徘↉⣓ˣ⢾忻 ⮵䓇㬣䘬➟叿炻ḴḀ⮵㴭㥫䘬➟叿烊⎒㚱厑啑䓙㕤ᶵ➟叿ℑ㤝䪗炻⮵媠㱽 ⮎䚠䘬娵嬀炻⍰傥⮎嶸㾇⹎䛦䓇䘬ḳ㤕ˤ℞㫉炻⛐˪ℕ⥁㱽攨˫ᷕ婾徘烉㍉䓐˪䑼䎆䴻˫䘬ˬ⽆`ℍ䨢˭␴ˬ⽆䨢ℍ`˭䘬㤪⾝炻ᶱḀ炷倚倆ˣ䶋奢ˣ厑啑炸ℙ⎴⮎嶸⽆`ℍ䨢奨烊厑啑⍰傥ᾖ⽆䨢ℍ`奨ˤ⍰⛐˪⣑⎘⮷ 㬊奨˫ᷕ炻ᶵ⁭婾徘Ḯˬ⽆`ℍ䨢˭ˣˬ⽆䨢ℍ`˭炻怬㍉䲵Ḯˬᷕ忻䫔 ᶨ佑奨˭炻㈲ᶱ奨⮵ㅱᶱ㘢␴ᶱべˤ㕤㗗㚨⼴炻⛐㘂⸜䘬˪㱽厗䌬佑˫䫱 ᷕ炻⮵ᶱ奨炽ᶱ㘢炽ᶱべℵ⡆≈ᶱ媎⯽攳婾徘ˤẍᶲ⎗ẍ娵䁢⣑⎘㘢柿䘬 ᶱ媎⿅゛㗗⣑⎘㘢柿⮵ᶱ奨䘬㶙⇣⿅䳊㇨䓊䓇䘬ˤ

斄挝娆烉 ġġġġᶱ奨ˣᶱ媎ˣ˪㫉䫔䥒攨˫ˣ˪ℕ⥁㱽攨˫ˣ˪⣑⎘⮷㬊奨˫

㓞䧧烉2012.10.12 ġġ↲䘣嫱㖶烉 312《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 313

zhiguan, Zhiyi adds the three truths to this threefold triadic scheme. Hence The Development of Zhiyi’s Theory of the it is apparent that Zhiyi’s theory of the three truths developed out of his Three Contemplations and its Relation to the VXVWDLQHGUHÀHFWLRQVRQWKHWKUHHFRQWHPSODWLRQV Three Truths Theory Keywords: three contemplations, three truths, Cidi chanmen, Liumiao famen, Xiao zhiguan Robert F. Rhodes Otani University, Professor

Abstract This paper explores the development of Zhiyi’s understanding of the three contemplations. Paul Swanson, in his Foundations of T’ien-t’ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism (1989) understood Zhiyi’s three truths theory as developing out of earlier Chinese speculations on the two truths theory. However, I argue Zhiyi came WRIRUPXODWHKLVWKUHHWUXWKVWKHRU\WKURXJKKLVVXVWDLQHGUHÀHFWLRQVRQWKH three contemplations deriving from the Yingluojing. In other words, in his early Cidi chanmen, Zhiyi argued that, whereas common beings and non- Buddhist are attached to birth-and-death and the practitioners of the two YHKLFOHVDUHDWWDFKHGWRH[WLQFWLRQLQQLUYƗ৆DERGKLVDWWYDVDUHIUHHIURP attachment to either extreme. In the Liumiao famen, he further develops this VFKHPHE\DUJXLQJWKDWDOOWKHSUDFWLWLRQHUVRIWKHWKUHHYHKLFOHV ĞUƗYDNDV pratyekabuddhas and bodhisattvas) practice the “contemplation for entering emptiness from provisional existence,” only bodhisattvas practice the “contemplation for extering provisional existence from emptiness.” Then, in the Xiao zhiguan, he creates an elaborate typology of the three contemplations, in which the three contemplations are conjoined with three forms of wisdom and three forms of delusions. Finally, in the Mohe 314《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 315

it break illusions? Though a thing is empty, it does enjoy temporary I. Introduction existence as phenomenon. This is called the truth of temporary existence Hearing the name Zhiyi 㘢柿 WKHGHIDFWRIRXQGHURIWKH or the truth of establishment, since it establishes the dharma temporarily, Tiantaiġ⣑⎘school, we immediately think of his well-known doctrines such where they can be reached by the senses. The synthesis of emptiness as the “perfect and interfused three truths” (yuanrong sandŪġ⚻圵ᶱ媎) and and phenomenal existence, of universality and particularity, is called the “three thousand in one instant of mind” (yinian sanqian ᶨ⾝ᶱ⋫ ). Although truth of the mean or middle. In other words the fact that every dharma is these doctrines unquestionably represent the acme of his thought, it must be empty and temporary at the same time constitutes the middle truth. This recognized that they appear quite late in his intellectual career. They are the middle does not mean something between the two; it is over and above KDUGZRQUHVXOWVRIVHYHUDOGHFDGHVRILQWHQVHDQGVXVWDLQHGUHÀHFWLRQRQWKH the other two.1 nature of reality and the proper practice for attaining insight into it. For this reason, if one wishes to understand Zhiyi’s Buddhist philosophy as a whole, it is As the quotation above indicates, emptiness refers to the notion that no dharma necessary to consider the development of his thought from his earliest treatises has substantial existence (in Buddhist technical terminology, that they are to that of his so-called “three major works” (Fahua wenju 㱽厗㔯⎍ , Fahua devoid of self-nature or VYDEKƗYD) inasmuch as they arise through dependent hsuanyi 㱽厗䌬佑 and Mohe zhiguan 㐑姞㬊奨 ) as well as the commentaries origination SUDWƯW\DVDPXWSƗGD RUWKHFRQÀXHQFHDQGLQWHUDFWLRQRIYDULRXV on the 9LPDODNƯUWL6ǌWUDhe composed at the end of his life. causes and conditions. At the risk of oversimplifying, it may be suggested As one step in such an endeavor, in this paper, I will consider the that this notion of emptiness has a negative trajectory, since the point that development of Zhiyi’s interpretation of the three contemplations (sanguan is emphasized here is that, since everything is empty and unreal, we should ᶱ奨 DQGLWVLQÀXHQFHRQWKHIRUPDWLRQRIKLVGLVWLQFWLYHWKHRU\RIWKHWKUHH refrain from being attached to them. Because attachments are the root source of truths (sandiġᶱ媎Ī. The latter theory, which holds a central place in the VXIIHULQJDQGWUDQVPLJUDWLRQWKHGRFWULQHRIHPSWLQHVVKDVDGH¿QLWHVSLULWXDO teachings of the Tiantai school, maintains that reality can be understood in aim: to liberate us from attachment, and hence from the cycle of transmigration, terms of the three truths of emptiness (kongġ䨢 ), provisional existence (jia ` by showing us that everything is ultimately empty. ) and the middle (zhong ᷕ ). In his Buddhism in China: A Historical Survey, However, Zhiyi develops this notion in a more positive direction using the Kenneth Ch’en explains the three truths as follows. QRWLRQRIWKHWKUHHWUXWKV)ROORZLQJWKH0ƗGK\DPLNDSRVLWLRQKHUHFRJQL]HV that all dharmas are empty (the truth of emptiness), but argues that this is only All things have no independent reality of their own; therefore they a partial and initial insight into reality or, in his words, the true mark of the are said to be empty. This emptiness is sometimes called the truth of dharmas (zhufa shixiang 媠㱽⮎䚠 ). Since, from another perspective, dharmas breaking through subjective illusions. The emptiness of the dharmas

does not mean nothingness, however; if it were nothingness, how could 1 &K HQ 316《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 317

do arise through dependent origination, this means, to use Ch’en words cited delusion that obscures multiplicity (chensha huo ⠝㱁べ ); and above, that they enjoy temporary existence as phenomenon. This is the truth of DWWKH¿QDOVWDJHWKHSUDFWLWLRQHUJDLQVLQVLJKWLQWRWKHWUXWKRIWKHPLGGOH provisional existence (in Ch’en words, the truth of temporary existence or the through the contemplation of the middle, gains knowledge of all modes truth of establishment). Thirdly, the truth of the middle refers to the fact that, (VDUYƗNDUDMxDWƗ\LTLH]KRQJ]KLᶨ↯䧖㘢) and removes the delusion of root because they arise through dependent origination, dharmas are both empty and ignorance (wuming huoġ䃉㖶べ ). SURYLVLRQDOO\UHDODWWKHVDPHWLPH$QG¿QDOO\ZKHQGKDUPDVDUHSHUFHLYHG as being simultaneously empty, provisionally real and the middle (jikoung jijia As this shows, insight into the three truths is considered to arise from jizhong ⌛䨢⌛`⌛ᷕ ), one attains the highest level of insight, which Zhiyi different stages of contemplation, resulting in the attainment of successively calls “perfect and interfused three truths.” deeper levels of wisdom removing deeper levels of delusions. As noted As Neal Donner and Daniel Stevenson have pointed out in their above, at the highest level of insight, this process occurs simultaneously and introduction to the English translation of the Great Calming and Contemplation instantaneously (i. e., in one instant of thought [yixin ᶨ⽫ ]). (Mohe zhiguan 㐑姞㬊奨). Zhiyi’s mature work on meditation,2 the As observed above, scholars on Tiantai Buddhism have frequently treated soteriological significance of the three truths become apparent when they =KL\L VWKUHHWUXWKVWKHRU\DVDQH[WHQVLRQRIWKHHDUOLHU0ƗGK\DPLNDSKLORVRSK\ are seen as being imbedded in a series of related doctrinal triads: the three RIHPSWLQHVV7REHPRUHVSHFL¿FWKH\KDYHVRXJKWWRDQDO\]HWKHGHYHORSPHQW contemplations, three forms of wisdom (sanzhi ᶱ㘢) and three forms of of the three truths theory in light of earlier Chinese speculations on the theory delusion (sanhuo ᶱべ ). In other words, it is said that: RIWKHWZRWUXWKVDPDMRULVVXHLQ0ƗGK\DPLND%XGGKLVP7KLVLVWKHDSSURDFK WDNHQE\IRUH[DPSOH3DXO6ZDQVRQ VLPSRUWDQWVWXG\Foundations of T’ien- (1) at the initial stage, the practitioner attains insight into the truth of emptiness t’ai Philosophy.3There is, of course, no question that Zhiyi’s three truths theory through the contemplation for entering emptiness from provisional extends and deepens earlier Chinese reflections of the two truths. However, existence (cong jiaming ru kong ⽆`⎵ℍ䨢), gains omniscience in this paper, I will take a different approach and consider four of Zhiyi’s (VDUYDMxDWƗ\LTLH]KL ᶨ↯㘢) and removes the delusions of intellectual writings chronologically, to see how this monk gradually developed his mature views and emotive attachments (jiansi huo 夳⿅べ ); formulation of the three truths over time. The texts that will be taken up in the (2) at the next stage, he or she gains insight into the truth of provisional pages below are as follows: existence through the contemplation for entering provisional existence from emptiness (cong kong ru jiaming ⽆䨢ℍ`⎵), gains knowledge of the (1) Graduated Dharma-gates Explicating the Perfection of Meditation (Shi modes of the path (PƗUJDMxDWƗGDR]KRQJ]KL 忻䧖㘢) and removes the chan boluomi zidi famen 慳䥒㲊伭囄㫉䫔㱽攨 ), traditionally known as

2 Donner and Stevenson 1993, 9-10. 3 Swanson 1989. 318《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 319

the Graduated Meditation Gates (Cidi chanmen 㫉䫔䥒攨), the longest the notions of “entering emptiness from provisional existence” and “entering IDVFLFOHV DQGPRVWLPSRUWDQWRI=KL\L VHDUO\WH[WV ,ZLOOUHIHUWRWKLV SURYLVLRQDOH[LVWHQFHIURPHPSWLQHVV´WKH¿UVWWZRRIWKHWKUHHFRQWHPSODWLRQV text below as the “Meditation Gates.”) found in the Yingluojing. Slightly later, in the Shorter Calming and (2) Six Sublime Dharma Gates (Liumiao famen ℕ⥁㱽攨 ), a brief work on the Contemplation, he adopts the theory of the three contemplations to formulate ƗQƗSƗQDEUHDWKLQJH[HUFLVHZULWWHQPRVWOLNHO\DIWHUWKHMeditation Gates. the system of doctrinal triads mentioned above by Donner and Stevenson. (3) Essential Dharma for Practicing the Sitting Meditation of Calming and However, in this text, Zhiyi has yet to develop the theory of the three truths. It Contemplation (Xiuxi zhiguan tzuochan fayao ᾖ佺㬊奨⛸䥒㱽天), is only in the Great Calming and ContemplationDQGRWKHUZRUNVIURPKLV¿QDO traditionally called the Shorter Calming and Contemplation (Xiao zhiguan SKDVHRIKLVOLIHWKDW=KL\LFDPHWRHVSRXVHWKHIXOOÀHGJHGWKHRU\RIWKHWKUHH 4 ġ⮷㬊奨), a short but famous work on meditation dating from Zhiyi’s truths. middle years. II. Zhiyi’s View of the Bodhisattva Practice as found in (4) Great Calming and Contemplation, Zhiyi’s mature work on meditation, the Meditation Gates delivered as a lecture during the summer retreat (xiaanju ⢷⬱⯭ ) at the Yuquan Templeġ䌱㱱⮢ in 594. It was taken down and later revised into its The Meditation Gates is a systematic and comprehensive outline of the 5 present form by Zhiyi’s disciple Guanding 㿴枪 (561-632). various kinds of meditative practices described in Buddhist texts. It dates to WKHSHULRGEHWZHHQWR ZKHQ=KL\LZDVEHWZHHQDQG\HDUVROG Through an analysis of the texts cited above, it becomes apparent when he was residing at the Waguan Temple 䒎⭀⮢ in Jinlingġ慹昝, the capital that Zhiyi did not arrive at his three truths theory solely, or even primarily, of the Chenġ昛 Dynasty. Earlier, he had studied under Huisi ㄏ⿅ DQG through an investigation of the two truths doctrine. Rather, the three truths had had an enlightenment experience at Mt. Dasu ⣏喯Ⱉ . Subsequently Zhiyi WKHRU\GHYHORSHGRXWRIKLVUHÀHFWLRQVRQWKHWKUHHFRQWHPSODWLRQVDSSHDULQJ left his master to preach in the capital. The Meditation Gates was originally in the Yingluojing 主䴉䴻ġ(full title, Pusa yingluo benye jing 厑啑主䴉 delivered as a lecture at this temple and was taken down by Fashen 㱽ヶ of 㛔㤕䴻 D&KLQHVHDSRFU\SKDOVǌWUDGDWHGWRWKHVHFRQGKDOIRIWKH¿IWK Dazhuangyansi ⣏匀♜⮢ . Later it was revised and compiled into its present 6 century. Throughout his life, Zhiyi was deeply interested in proper method of form by Guanding when he was staying on Mt. Tiantai. conducting bodhisattva practice, and it was in this context that he appropriated 4 A detailed review of the theory of “three contemplation in one mind” is found in Lin 2012. the three contemplation theory. In the Meditation Gates, Zhiyi discusses how Important earlier studies in Japanese on Zhiyi’s appropriation of the three contemplations WKHRU\DQGLWVUHODWLRQVKLSWRKLVWKHRU\RIWKHWKUHHWUXWKVVHH6DWǀ1LWWD bodhisattvas, although they gain insight into emptiness, refrain from entering 1981 and Oka 2000. 5 Basic information concerning the compilation of the Meditation GatesLVIRXQGLQ6DWǀ QLUYƗ৆DDQGUHPDLQLQWKHZRUOGRXWRIWKHLUFRPSDVVLRQWRZRUNIRUWKH 6 liberation of all beings. Subsequently, in the Six Sublime Dharma Gates, Zhiyi At the beginning of the Meditation Gates, it is stated that this text was “expounded by the Great Master Tiantai Zhizhe ⣑⎘㘢侭⣏ⷓ of the Sui (Dynasty), recorded by disciple develops his understanding of bodhisattva practice a step further by using on Fashen and revised by disciple Guanding.” A note inserted immediately after these lines 320《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 321

practices to be undertaken in conjunction with the meditation. A. The Structure of the Meditation Gates :LWKDOOWKLVSUHOLPLQDU\GLVFXVVLRQV=KL\L¿QDOO\WXUQVWRWKHPDLQWRSLF The Meditation Gates is divided into ten chapters. This treatise begins of this work in the seventh chapter: a detailed analysis of the various types ZLWK¿YHVKRUWLQWURGXFWRU\FKDSWHUVUHYLHZLQJWKHVLJQL¿FDQFHRIPHGLWDWLRQ of meditations found in Buddhist texts (T 46, 524a-548c). He divides these LQ0DKƗ\ƗQD%XGGKLVPDQGSURYLGLQJDEULHIRXWOLQHRIWKHYDULRXVPHGLWDWLRQV meditation into four groups: (1) worldly meditation (shijian chan ᶾ攻䥒 ), (2) subsequently taken uup in the text. These five chapters comprises the first meditations which are both worldly and trans-worldly (yi shijian yi chushijian IDVFLFOHRIWKHWH[W 7FF 1H[WWKHVL[WKFKDSWHUWDNHVXSWKH chan Ṏᶾ攻Ṏ↢ᶾ攻䥒 ), (3) trans-worldly meditations (chushijian chan ↢ “expedients” (fangbian 㕡ὧ ), or preconditions and auxiliary practices without ᶾ攻䥒 ), and (4) meditations which are neither worldly nor trans-worldly (fei which no meditation can be undertaken effectively (T 46, 483c-508a). These shijian fei chishijian chan 朆ᶾ攻朆↢ᶾ攻䥒 )RU=KL\LWKH¿UVWWKHZRUOGO\ expedient are divided into two groups: the “inner expedients” and “outer meditation, represent the lowest form of meditation, as they are practiced to expedients.” The former refer to the practical and psychological preconditions gain worldly goals, such as supernatural powers, longevity and rebirth in the necessary for practicing meditation, while the latter refer to various auxiliary PRUHSOHDVDQWUHDOPRIKHDYHQO\EHLQJV,QFRQWUDVWWKH¿QDOPHGLWDWLRQWKDW is neither worldly nor transworldly is the highest, since they are undertaken to

states that the text was revised on Mt. Tiantai by collating it with other versions of the achieve insight into absolute emptiness, which is beyond all dualistic categories OHFWXUHFRSLHGE\IHOORZGLVFLSOHV6HH7F6DWǀDVVXPHVWKDWWKLVQRWHZDVZULWWHQ by Fashen (Sato 1961, 109) but it is more natural to attribute it to Guanding who is given including the categories of “worldly” and “trans-worldly”. as the person who revised the text. For some reason, the Meditation Gates ends abruptly at the end of the The ten chapters of the Meditation Gates are as follows: (1) Outline of the Cultivation of the Perfection of Meditation (Xiu chanboluomi daiyi ᾖ䥒 VHFWLRQWUHDWLQJWKHWUDQVZRUOGO\PHGLWDWLRQVDQGGRHVQRWGHDOZLWKWKH¿QDO ġġġġġ㲊伭囄⣏シ ) (2) Explication of the Name of the Perfection of Meditation (Shi chanboluomi ming 慳䥒 “neither worldly nor trans-worldly meditations.” Hence the last portion of ġġġġġ㲊伭囄⎵ Ī &ODUL¿FDWLRQRIWKH*DWHVRI3HUIHFWLRQRI0HGLWDWLRQ 0LQJFKDQEROXRPLPHQ 㖶䥒㲊 FKDSWHUVHYHQDVZHOODVWKH¿QDOWKUHHFKDSWHUVLVPLVVLQJIURPWKHWH[W7KH ġġġġġġ伭囄攨 ) reason for this is a mystery, especially since at the beginning of the Meditation (4) Explication of the Order of the Perfection of Meditation (Bian chanboluomi quanzi 彐 ġġġġġ䥒㲊伭囄娖㫉 ) Gates, Zhiyi provides the titles of all ten chapters, and explains how these (5) Selection of the Dharma and Mind of the Perfection of Meditation (Jian chanboluomi faxin 䯉䥒㲊伭囄㱽⽫ ) WHQFKDSWHUVDUHUHODWHGWRHDFKRWKHU 7FD ,QWHUHVWLQJO\WKHVDPH (6) Discrimination of the Preliminary Expedients for the Perfection of Wisdom (Fenbie situation can also be observed in the Great Calming and Contemplation, Zhiyi’s chanboluomi qianfangbian ↮⇍䥒㲊伭囄⇵㕡ὧ ) ([SOLFDWLRQRIWKH&XOWLYDWLRQDQG5HDOL]DWLRQRIWKH3HUIHFWLRQRI0HGLWDWLRQ 6KL PDWXUHZRUNRQPHGLWDWLRQ7KLVWH[WLVDOVRPLVVLQJLWV¿QDOVHFWLRQV9DULRXV chanboluomixiuzheng 慳䥒㲊伭囄ᾖ姤 ) (8) Revelation of the Fruits of the Perfection of Meditation (Xianshi chanboluomi guobao theories have been suggested to explain this anomaly, including the argument ġġġġġġ柽䣢䥒㲊伭囄㝄⟙ ) WKDW=KL\LGLGQRWKDYHHQRXJKWLPHWR¿QLVKWKHHQWLUHFRXUVHRIWKHOHFWXUH (9) Arousing the Teachings from the Perfection of Meditation (Zong chanboluomi qijiao ġġġġġġ⽆䥒㲊伭囄崟㔁 Ī or that, since the latter portions of the texts treat extremely profound levels of (10) Reaching the Goal of the Perfection of Meditation (Jiehui chanboluomi guiqu 䳸Ể䥒 ġġġġġġġġ㲊伭囄ⷘ嵋 Ī attainment, Zhiyi felt obliged to refrain from discussing them. However, the 322《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 323 truth of the matter remains uncertain. WRWDOO\IRXQGZLWKLQ PHGLWDWLRQ 7F Be that as it may, in the Meditation Gates, Zhiyi emphasizes that bodhisattvas must strive to gain insight into absolute emptiness (or, in his Thus meditation, in Zhiyi’s view, is identical with Buddhism itself. words, the “true mark of dharmas”), which is beyond all dualism. To underscore 0RUHRYHU=KL\LPDLQWDLQVWKDWLQWKLVWUHDWLVHKHLVFRQFHUQHGVSHFL¿FDOO\ this point, he constructs a rhetoric of bodhisattva practice, in which he contrasts with elucidating the “perfection” of meditation, i. e., meditation as seen as a the bodhisattvas with (1) ordinary beings and non-Buddhist ascetics who he IRUPRI0DKƗ\ƗQDERGKLVDWWYDSUDFWLFHXQGHUWDNHQRQWKHEDVLVRILQVLJKWLQWR claims are deeply attached to continued existence within the cycle of birth-and- HPSWLQHVV 7EF ,QGHHGWKHXQGHUO\LQJWKHPHRIWKHHQWLUHMeditation death (the realm of transmigration), on the one hand, and (2) practitioners of Gates is how to gain correct insight into emptiness through the practice of WKH³WZRYHKLFOHV´ ĞUƗYDNDVDQGSUDW\HNDEXGGKDV ZKRKHFODLPVDUHDWWDFKHG meditation, and how to use that insight in order to undertake bodhisattva WRWKHJRDORIQLKLOLVWLFH[WLQFWLRQLQQLUYƗ৆DRQWKHRWKHU 6FKHPDWLFDOO\WKLV practices for leading all beings to enlightenment.8 Hence, Zhiyi emphasizes means that the former are attached to being, while the latter are attached to non- that, before embarking on the practice of meditation, it is necessary to arouse a being.) However, through their insight into emptiness, bodhisattvas correctly 8 perceive the middle way between these two extremes, enabling them to function In order to highlight the way in which the meditations are to be practiced by bodhisattvas, Zhiyi contrasts the bodhisattva’s correct attitude with which he or she undertakes freely within the realm of birth-and-death to work for the liberation of all meditation with ten incorrect motives for practicing meditation by non-bodhisattva practitioners and declares how such wrongly motivated meditation will result in rebirth beings. In Zhiyi’s view, it is only such bodhisattva practice that can be regarded into unsatisfactory realms of existence. He explains, as the genuine Buddhist practice. 3HRSOHZKRSUDFWLFHPHGLWDWLRQLQRUGHUWRDFTXLUHEHQH¿WVIRUWKHPVHOYHVIDOOLQWRWKH world of hell dwellers. (2) People who practice meditation in order to acquire fame fall into the world of demons. (3) People who practice meditation in order to acquire followers and disciples fall into the B. Goal of Buddhist Meditation according to the Meditation world of animals. (4) People who practice meditation out of jealousy and the wish to become better than Gates RWKHUVIDOOLQWRWKHZRUOGRI¿JKWLQJVSLULWV asura). Zhiyi begins the Meditation Gates by arguing that meditation is not just (5) People who practice meditation out of fear of being reborn in the evil realms and in order to eradicate the effects of evil karma fall into the world of humans. one of many forms of Buddhist practice, but that it is, quite simply, the supreme (6) People who practice meditation in order to achieve a virtuous mind and attain peace and bliss fall into the world of heavenly beings of the Six Desires. Buddhist practice, encompassing within itself Buddhism in its entirety. He 3HRSOHZKRSUDFWLFHPHGLWDWLRQLQRUGHUWRDFTXLUHXQREVWUXFWHGSRZHUIDOOLQWRWKH states, world of demons (PƗUD). (8) People who practice meditation in order to acquire sharp minds fall into the world of non-Buddhists. (9) People who practice meditation in order to be born in Brahma’s heaven fall into the All things in the perfect sublime dharma-realm, whether it be the world heavenly beings of the realms of form and formlessness. (10) People who practice meditation in order to free themselves from old age, illness (Buddhist) teachings or practices, whether it be the principle or the DQGGHDWKDQGWRDWWDLQQLUYƗ৆DTXLFNO\IDOOLQWRWKHZRUOGRIWKHSUDFWLWLRQHUVRIWKH particular, all causes, fruits and ranks, beginning from (the rank of) WZRYKLFOHV6HH7DE common beings and culminating in (the rank of) ultimate sagehood, are 324《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 325 mind of great compassion and set forth the bodhisattva vows, the vow to ferry C. Meditation and Bodhisattva Practice in the Meditation Gates RYHUWRQLUYƗ৆DDOOVHQWLHQWEHLQJVVXIIHULQJLQWKHF\FOHRIWUDQVPLJUDWLRQ$V a representative example of the bodhisattva vows to be enunciate at this time, In order to effectively undertake the bodhisattva practices for leading Zhiyi gives the following, the famous four extensive vows: GHOXGHGEHLQJVWRQLUYƗ৆D=KL\LIXUWKHUDUJXHVWKDWLWLV¿UVWQHFHVVDU\WRJDLQ insight into the true mark of dharmas through the correct contemplation of the (1) Sentient beings, limitless in number, I vow to ferry over. middle way (zhongdao zhengguan ᷕ忻㬋奨 7E 9 In other words, the 'H¿OHPHQWV NOHĞD) which are numberless, I vow to extinguish. bodhisattva’s practice must be undertaken on the basis of insight into emptiness. (3) Dharma-gates without end (in number), I vow to comprehend. What, then, are the characteristics of such insight and how should one engage 7KHVXSUHPHEXGGKDZD\,YRZWRDFWXDOL]H 7E in meditation in order to achieve it? This question is answered in the fifth chapter of the Meditation Gates, 7KH¿UVWRIWKHIRXUYRZVH[SUHVVHVWKHERGKLVDWWYD¶VUHVROYHWRIHUU\DOOEHLQJV entitled “Selection of the Dharma and Mind of the Perfection of Meditation,” RYHUWRQLUYƗ৆DZKLOHWKHQH[WWKUHHYRZVH[SUHVVWKHERGKLVDWWYD¶VUHVROYH discussing the mental attitudes with which practitioners approach meditation. to eradicate his or her own defilements, to study the Buddhist teachings and +HUH=KL\LRQFHDJDLQHPSOR\VDIRXUIROGW\SRORJ\DQGFODVVL¿HVWKHVHPHQWDO WRDWWDLQHQOLJKWHQPHQW,QWUDGLWLRQDO%XGGKLVWWHUPLQRORJ\WKH¿UVWFRQFHUQV attitudes into the following categories: (1) defiled, (2) undefiled, (3) both the others-benefiting aspect of bodhisattva practice, while the latter three GH¿OHGDQGXQGH¿OHGDQG QHLWKHUGH¿OHGQRUXQGH¿OHG$FFRUGLQJWR=KL\L FRQFHUQLWVVHOIEHQH¿WLQJDVSHFW7KHVHIRXUYRZVH[SUHVVVXFFLQFWO\WKHJRDO VRPHSUDFWLWLRQHUVVSHFL¿FDOO\RUGLQDU\EHLQJVDQGQRQ%XGGKLVWSUDFWLWLRQHUV of bodhisattva practice: to lead all beings, along with oneself, to buddhahood. RIPHGLWDWLRQHQJDJHLQPHGLWDWLRQZLWKLPSXUH GH¿OHG PRWLYHVDQGPHQWDO Moreover, once the goal of one’s practice is firmly set by proclaiming these attitudes. Such practitioners are incapable of transcending the cycle of birth- vows, the bodhisattva must next undertake various practices to realize those DQGGHDWKWKURXJKWKHLUSUDFWLFHV2WKHUVVSHFL¿FDOO\SUDFWLWLRQHUVRIWKHWZR goals. It is at this point that the practice of meditation becomes important, since YHKLFOHVHQJDJHLQPHGLWDWLRQZLWKXQGH¿OHGPHQWDODWWLWXGHV7KURXJKWKHLU by practicing these various meditations, one can gain the various skills and SUDFWLFHVWKH\DLPWRWKRURXJKO\HOLPLQDWHDOOWKHGH¿OHPHQWVELQGLQJWKHPWR DELOLWLHVUHTXLUHGWROHDGEHLQJVHIIHFWLYHO\DQGVNLOOIXOO\WRQLUYƗ৆DVXFKDVWKH the cycle of birth-and-death and to achieve complete extinction, both physical six supernatural powers and the four eloquences: the ability to understanding DQGPHQWDOLQQLUYƗ৆D huishen miezhi 䀘幓㹭㘢 ). Third, some people embark the language in which the dharma is expressed, the ability to understanding on meditation with a mental attitude that is both defiled and undefiled. Such the meaning of the dharma, the ability to understand dialects and eloquence 9 Oka argues that the term “correct contemplation of the middle way”(zhongdao zhengguan LQVSHHFK 7F 7KXVLQ=KL\L¶VYLHZWKHFXOWLYDWLRQRIPHGLWDWLRQ ᷕ忻㬋奨) derives from “contemplation of the supreme truth of the middle way” is a crucial component of the bodhisattva’s practice of leading all beings to (zhongdao diyiyiguan ᷕ忻䫔ᶨ佑奨), the name given to the third of the three contemplations in the Yingluojing (T 24, 1014b). See Oka 2000, pp. 58-59. enlightenment. 326《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 327 people are ambivalent about what they wish to achieve through meditation. EHLQJV QRUWRJDLQH[WLQFWLRQLQQLUYƗ৆D,QRWKHUZRUGVWKH\UHVROYHWR Sometimes they actively seek the pleasures and powers that results from practice meditation without falling into either of these two extremes. meditation, while at other times, they seek to free themselves from the cycle of (2) When actually conducting mediation, bodhisattvas abide neither in the ELUWKDQGGHDWKWKURXJKWKHLUSUDFWLFH%HFDXVHWKHLUJRDOVDUHQRW¿UPO\¿[HG XQFUHDWHGUHDOP QLUYƗ৆D QRULQWKHFUHDWHGUHDOP WKHUHDOPRIELUWKDQG their practices are also unstable. death). Zhiyi contends that none of these three types of practices represent the (3) When they achieve the insight associated with the meditation, bodhisattvas highest form of Buddhist meditation. In all the cases above, the practitioners attain the wisdom of the patience of the non-arising of dharmas; at this are attached to the fruits of their meditations. For example, ordinary people and point, they are neither attached to birth-and-death nor are stained by the non-Buddhist ascetics are attached to the pleasures and powers they hope to GHVLUHWRJDLQH[WLQFWLRQLQQLUYƗ৆D gain from their meditation, such as supernatural powers, longevity and rebirth (4) After arising from meditation, the bodhisttvas are free from all attachment in higher states of existence. In contrast, practitioners of the two vehicles are to the two extremes of existence and non-existence (i. e., birth-and-death DWWDFKHGWRDFKLHYLQJH[WLQFWLRQLQDQLKLOLVWLFQLUYƗ৆DZKHUHWKH\FDQEHIUHH DQGQLUYƗ৆LFH[WLQFWLRQUHVSHFWLYHO\ from all suffering and attain absolute peace and bliss. Both, according to Zhiyi, are incorrect attitudes with which to undertake meditation. In Zhiyi’s view, In this way, Zhiyi stresses that bodhisattvas who undertake their practices the correct attitude is that displayed by bodhisattvas who engage in meditation on the basis of their insight into emptiness are free from all attachment, most with a mental attitude that is “neither defiled nor undefiled.” Through their QRWDEO\DWWDFKPHQWWRWKHGXDOLVWLFFDWHJRULHVRIELUWKDQGGHDWKDQGQLUYƗ৆D practice, they achieve insight into emptiness, which is beyond all dualistic Moreover, it is important to note that this argument is developed by contrasting FDWHJRULHVLQFOXGLQJWKRVHRI³GH¿OHG´DQG³XQGH¿OHG´+HQFHWKH\DUHDEOHWR the bodhisattvas with ordinary beings and non-Buddhist ascetics, on the one free themselves from attachments, both from worldly achievements as well as hand, and to the practitioners of the two vehicles, on the other. Zhiyi contends H[WLQFWLRQLQQLUYƗ৆D WKDWRUGLQDU\EHLQJVDQGQRQ%XGGKLVWDVFHWLFVDUHDWWDFKHGWRZRUOGO\EHQH¿WV Zhiyi explains this in greater detail by examining how bodhisattvas gained through meditation and are consequently incapable of escaping from practice meditation at the time they arouse the desire to practice meditation, the cycle of transmigration. Similarly, the practitioners of the two vehicles are while practicing meditation, when achieving the insight associated with that DWWDFKHGWRWKHJRDORIDWWDLQLQJDEVROXWHSHDFHDQGEOLVVLQQLUYƗ৆DDQGDUH meditation, and upon coming out of meditation (T 46, 482a-b). FRQVHTXHQWO\OHGWRVHHNWRWDOQLUYƗ৆LFH[WLQFWLRQ,QFRQWUDVWFODLPV=KL\L ERGKLVDWWYDVDUHIUHHIURPDWWDFKPHQWWRERWKELUWKDQGGHDWKDQGQLUYƗ৆D (1) When bodhisattvas arouse the desire to practice meditation and embark on because they realize that these two categories are both equally empty. To be the path of Buddhist practice, they resolve to undertake meditation, neither PRUHVSHFL¿FEHFDXVHWKH\UHDOL]HWKDWDOOWKLQJVLQWKHZRUOGDUHHPSW\WKH\ to gain rebirth into a higher, more blissful realm (such as those of heavenly are free from ensnarement in the cycle of transmigration, and because they 328《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 329

UHDOL]HWKDWQLUYƗ৆DWRRLVHPSW\WKH\IHHOQRQHHGWRJDLQH[WLQFWLRQLQQLUYƗ৆D fledged theory of the three contemplations in the Meditation Gates, they are and are consequently able to remain in his world (without, however, being already mentioned—albeit only in passing—in this text. Hence, it is necessary attached to it) in order to work for the liberation of all beings. This ability to WRGLVFXVVWKLVSDVVDJHEULHÀ\QH[W sport freely in the world to work for the welfare of all beings, according to Zhiyi, provides the genuine ground for conducting bodhisattva practices. A. The Three Contemplations in the Yingluojing It may be added in passing that this idea is already found in 9LPDODNƯUWL As mentioned above, the three contemplations are found in the Yingluojing. 6ǌWUDHVSHFLDOO\LQWKHIROORZLQJZRUGVIURPLQWKH³&KDSWHURQ0DQMXĞUƯ¶V $PDMRUSRUWLRQRIWKLVVǌWUDLVWDNHQXSZLWKDGHWDLOHGGHVFULSWLRQRIWKH Consolation of the Invalid.” stages of bodhisattva practice, consisting of the forty-two stages divided into ten abodes (shizhuġ⋩ỷ ), ten practices (shixing ⋩埴 ), ten merit-transferences To separate oneself from these dualities: this is the bodhisattva practice. (shihuixiangġ⋩⺣⎹ ), ten stages (shidiġ⋩⛘), stage equal to enlightenment 7RUHVLGHZLWKLQELUWKDQGGHDWKZLWKRXWEHLQJGH¿OHGE\LWDQGWRDELGH (denghue 䫱奢10) and stage of sublime awakening (miaojue ⥁奢). It is in LQQLUYƗ৆DZLWKRXWEHLQJHWHUQDOO\H[WLQJXLVKHGWKLVLVWKHERGKLVDWWYD¶V WKLVFRQWH[WWKDWWKHVǌWUDUHIHUVWRWKHFRQFHSWRIWKHWKUHHFRQWHPSODWLRQV practice. To reject the practices of ordinary beings and to reject the $FFRUGLQJWRWKHVǌWUDRYHUWKHFRXUVHRISUDFWLFLQJWKHWHQPHULWWUDQVIHUHQFHV practices of the wise sages (arhats): this is the bodhisattva’s practice. (T bodhisattvas realize the supreme truth of the middle way (zhongdao diyiyidi ᷕ 14, 545b) 忻䫔ᶨ佑媎 ) and gain insight into the non-duality of dharmas. However, the VǌWUDFRQWLQXHVWKHVXSUHPHWUXWKRIWKHPLGGOHZD\SHUFHLYHGZKLOHSUDFWLFLQJ +HUHWKHVǌWUDVWUHVVHVWKDWERGKLVDWWYDVDUHEH\RQGDOOGXDOLWLHVVXFKDVWKRVH the ten merit-transferences is only an analogue of the supreme truth and is RIELUWKDQGGHDWKDQGQLUYƗ৆D6LJQLILFDQWO\WKHVǌWUDH[SUHVVHVWKLVQRWLRQ not the genuine supreme truth. Genuine insight into the supreme truth of the in a more positive way in the passage above, where it makes the paradoxical PLGGOHZD\WKHVǌWUDFRQFOXGHVLVJDLQHGRQO\DIWHUHQWHULQJWKHWHQVWDJHVE\ VWDWHPHQWWKDWERGKLVDWWYDV³UHVLGHZLWKLQELUWKDQGGHDWKZLWKRXWEHLQJGH¿OHG undertaking the three contemplations. E\LW´DQG³DELGHLQQLUYƗ৆DZLWKRXWEHLQJHWHUQDOO\H[WLQJXLVKHG´0RUHRYHU 7KHQDPHVJLYHQWRWKHWKUHHFRQWHPSODWLRQVLQWKHVǌWUD ZKLFKLW DOWKRXJKWKHVǌWUDGRHVQRWVD\VRH[SOLFLWO\IURPWKHODVWOLQHLQWKHTXRWDWLRQ must be noted, differ from the names by which Zhiyi calls them) are (1) above, it may be surmised that those who are attached to birth-and-death are contemplation of the two truths for entering emptiness from provisional names RUGLQDU\EHLQJVZKLOHWKRVHZKRVHHNWRDWWDLQFRPSOHWHQLUYƗ৆LFH[WLQFWLRQDUH (cong jiaming ru kong erdiguan ⽆`⎵ℍ䨢Ḵ媎奨 ), (2) contemplation of DUKDWV RUWKHSUDFWLWLRQHUVRIWKHĞUƗYDNDYHKLFOH equality for entering provisional names from emptiness (cong kong ru jiaming

III. The Three Contemplations in the Meditation Gates 10 Denghue LVWKHQDPHWUDGLWLRQDOO\JLYHQWRWKLVVWDJH7KHVǌWUDLWVHOIUHIHUVWRWKLVIRUW\ ¿UVWVWDJHDVWKHVWDJHRIWKH³PLQGHQWHULQJWKHGKDUPDUHDOP´ (rufajiexin ℍ㱽䓴⽫ ). It is important to note here that, although Zhiyi does not develop a full- See T 24, 1015b.. 330《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 331 pingdengguan ⽆䨢ℍ`⎵⸛䫱奨 ), and (3) the contemplation of the supreme contemplation for entering emptiness from provisional existence” (congjia truth of the middle way (zhongdao diyiyiguan ᷕ忻䫔ᶨ佑奨 ). Among these rukongguan tongguan ⽆`ℍ䨢奨忂奨) to characterize the practice WKUHHFRQWHPSODWLRQVWKH¿UVWWZRDUHSUHOLPLQDU\SUDFWLFHVIRUDFKLHYLQJWKH XQGHUWDNHQE\ERGKLVDWWYDV$OWKRXJKWKLVLVDFOHDUUHIHUHQFHWRWKH¿UVWRIWKH third contemplation. Once the bodhisattva has achieved the third contemplation, three contemplations, here he only mentions this particular contemplation and he or she is able to simultaneously contemplate both the absolute truth of fails to refer to the other two contemplations. Moreover he only mentions this emptiness and the conventional truth of provisional names, without, however, term in passing and does not elaborate on what he means by it.12 More important being attached to either the emptiness or provisional existence of dharmas (T is another lengthier passage that refers to all of the three contemplations. The 24, 1014b). passage in question is found at the beginning of the seventh fascicle, in a section As this shows, the Yingluojing holds that the three contemplations can GHDOLQJZLWKWKH³VL[VXEOLPHJDWHV´ 7EE DW\SHRIPHGLWDWLRQWKDW only be practiced by accomplished bodhisattvas who have ascended to the =KL\LFODVVL¿HVDV³ERWKGH¿OHGDQGXQGH¿OHG´7KHVL[VXEOLPHJDWHVUHIHUWR UDUH¿HGOHYHORIWKHWHQVWDJHV7KURXJKWKHVHFRQWHPSODWLRQVWKHERGKLVDWWYD the ƗQƗSƗQDbreath-counting exercise, a form of Buddhist meditation in which gains a level of insight in which he or she is able to perceive simultaneously the practitioner concentrates the mind on his or her breathing. In the Meditation the emptiness and the provisional existence of all dharmas. This insight, which Gates, Zhiyi follows such texts as the Anpan shouyijing ⣏⬱凔⬰シ䴻 (6ǌWUD WKHVǌWUDFDOOVWKHFRQWHPSODWLRQRIWKHVXSUHPHWUXWKRIWKHPLGGOHZD\LV on the Mindfulness of Breathing) and divides the ƗQƗSƗQD meditation into the introduced to explain how bodhisattvas can work for the welfare of all beings following six stages. even while perceiving the emptiness of all dharmas (including sentient beings). $FFRUGLQJWRWKHVǌWUDDFFRPSOLVKHGERGKLVDWWYDVSHUFHLYHWKDWVHQWLHQW (1) Counting (shu 㔠 ). At this stage, practitioners regulate their respiration, and beings are not simply empty, but that they actually do exist on the provisional concentrates on counting their breath. As a result, they reach a point where level and really undergo suffering in the cycle of birth-and-death. It is for this they can count their breath from one to ten naturally, without conscious reason that the bodhisattvas constantly strive to lead (the ultimately empty but effort. provisionally real) sentient beings out of the painful cycle of transmigration. (2) Following (sui 晐 ). After the practitioners are able to count their breath without conscious effort, they next focus their attention on the breath being B. The Six Sublime Gates and the Three Contemplations in the inhaled and exhaled. As a result, they become aware of the length of each Meditation Gates 12 T 46, 480c. This practice is called “common” because this contemplation can be There are only scattered references to the three contemplations in undertaken by the practitioners of the Two Vehicles as well as bodhisattvas. Oka (following 6DWǀ DOVRDUJXHVWKDWWKHSKUDVH³VLPXOWDQHRXVFRQWHPSODWLRQRIWKHWZRWUXWKV´ the Meditation Gates.11 In one passage, Zhiyi uses the term “the common (shuangguan erdi 暁奨Ḵ媎, T 46, 498c) used to describe bodhisattva practice in the Meditation Gates derives from the phrase “simultaneous illumination of the two truths” (shuangzhao erdi 暁䄏Ḵ媎 Ī in the Yingluojing (T 24, 1014b). See Oka 2000, pp. 58-59. 11 On the three contemplation in the Meditation Gates, see Oka 2000, pp. 56-63. 332《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 333

breath as well as the breath spreading through the body. Then the practitioners’ mind is stilled and they enter a state of VDPƗGKL (meditative The section dealing with the six sublime gates in the Meditation Gates absorption). LVUDWKHUEULHIWDNLQJXSOHVVWKDQDSDJHDQGDKDOILQWKH7DLVKǀ7ULSL৬DND (3) Calming (zhi 㬊 ). After the practitioners’ mind has been stilled, they edition of this text. It is divided into three parts: (1) explication of the term QH[WIRFXVWKHLUDWWHQWLRQRQRQH¿[HGSRLQW7KURXJKWKHVWDJHVDERYHWKH “six sublime gates,” (2) explanation of the order of the six sublime gates, and practitioners’ mind had become still and they had attained VDPƗGKL (3) discussion of how each of the six gates are practiced and the attainments However, at this point, they realize that, even though they have attained a JDLQHGDWHDFKVWDJH6DWǀ7HWVXHLKDVSRLQWHGRXWWKDWWKHWKLUGSDUW ZLWKWKH VWDWHRIPHQWDOSHDFHDQGMR\LWLVQRWVXI¿FLHQWWRJDLQUHOHDVHIURPWKH exception of the lines quoted below) is virtually identical to the second chapter cycle of birth-and-death. Having realized this, they then move on to the next of the Six Sublime Dharma Gates, entitled “The Order in which the Six Dharma stage. Gates Arise” (T 46, 549c-50b).138QIRUWXQDWHO\LWLVGLI¿FXOWWRGHWHUPLQHWKH (4) Contemplating (guan 奨 ). While still in VDPƗGKL, practitioners relationship between these two nearly-identical passages. Since there is an again contemplate each breath as it is inhaled and exhaled. Through this allusion to the Meditation Gates in the Six Sublime Dharma Gates,14 it may contemplation,they realize that, not only their breath, but their mind and be said that the latter text was composed after the former. For this reason, it selves are impermanent and non-substantial (i. e., empty), because they are would appear natural to assume that the passage in the Meditation Gates was FRQVWUXFWHGIURPWKH¿YHDJJUHJDWHV$WWKLVSRLQWWKHSUDFWLWLRQHUUHDOL]HV incorporated into the Six Sublime Dharma Gates. However, inasmuch as the the four bases of mindfulness (VP܀WLXSDVWKƗQD: the realization that [1] the Meditation Gates was revised at a later date,15 it is equally possible that the body is impure, [2] perceptions are painful, [3] the mind is impermanent and Meditation Gates’ passage was edited into its present form by consulting the Six [4] dharmas are without self) and eliminates the four mistaken views Sublime Dharma Gates.16 ([1] to mistakenly perceive what is impermanent to be permanent, [2] to Be that as it may, the three contemplations appear in an enigmatic passage mistakenly perceive what is painful to be blissful, [3] to mistakenly perceive found at the end of the third part of the Meditation Gates’ discussion of the six what is without self to possess a self, and [4] to mistakenly perceive what is VXEOLPHJDWHV,QWKLVSDVVDJHWKHODWWHUWKUHHVWDJHVRIWKHVL[VXEOLPHJDWHVʊ impure to be pure). 13 (5) Returning (xuanġ怬). Next, practitioners turn their attention back to their 7KLVLVSRLQWHGRXWLQ6DWǀ 14 A passage in the Six Sublime Dharma Gates states, “As for its meaning, it is discussed own mind, which is the source of all delusion. In contemplates the mind extensively in the (section on) ‘the realization of the wholesome and evil natures’ in the ‘inner expedients’ (chapters) of the Sitting Meditation (Zuochan ⛸䥒 ).” See T 46, 554c. itself, practitioners realizes that it too is empty. 6DWǀEHOLHYHVWKDWSitting Meditation refers to the Meditation Gates6HH6DWǀ 15 In a note found at the beginning of the Meditation Gates, it is stated that this text was (6) Purifying (jing 㶐 ). Upon realizing that both objects of contemplation and revised on Mt. Tiantai using copies of the lecture taken down by several different people. the mind which contemplates are non-substantial, all deluded thoughts and 6HH7F7KLVSDVVDJHLVGLVFXVVHGLQ6DWR 166DWǀ mistaken discrimination cease and practitioners gains undefiled wisdom. 334《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 335

FRQWHPSODWLRQUHWXUQLQJDQGSXULI\LQJʊDUHPDWFKHGZLWKIRXUGLIIHUHQWVHWVRI LVD0DKƗ\ƗQD SUDFWLFH 7E doctrinal triads: the three types of emptiness, three types of VDPƗGKL, the triad of inner, outer and neither inner nor outer, and the three contemplations. The +HUH=KL\LWDNHVXSIRXUVHWVRIGRFWULQDOWULDGVDQGLGHQWL¿HVWKHPZLWKWKH entire passage (which, as noted above, is not found in the Six Sublime Dharma last three of the six ƗQƗSƗQD stages: contemplation, returning and purifying. Gates), reads as follows: In other words, in this passage contemplation (the fourth of the six ƗQƗSƗQD stages) is said to correspond to (1) emptiness of sentient beings, (2) emptiness Next, because (the practitioner) contemplates the emptiness of sentient VDPƗGKL, (3) contemplation of outer objects, and (4) contemplation for entering beings, it is called “contemplation.” Because they contemplate the HPSWLQHVVIURPSURYLVLRQDOH[LVWHQFH6LPLODUO\UHWXUQLQJ WKH¿IWKRIWKHVL[ emptiness of real dharmas, it is called “returning.” Because they ƗQƗSƗQDVWDJHV LVVDLGWRFRUUHVSRQGWR HPSWLQHVVRIUHDOGKDUPDV contemplate that (both sentient beings and dharmas) are equally empty, markless VDPƗGKL, (3) contemplation of inner objects and (4) contemplation it is called “purity.” IRUHQWHULQJSURYLVLRQDOH[LVWHQFHIURPHPSWLQHVV)LQDOO\SXULI\LQJ WKH¿QDO Next, because it corresponds to the emptiness VDPƗGKL, it is called ƗQƗSƗQD stage) is said to correspond to (1) emptiness of sentient beings and “contemplating.” Because it corresponds to the markless VDPƗGKL it is dharmas, (2) uncreated VDPƗGKi, (3) contemplation of objects that are neither called “returning.” Because it corresponds to the uncreated VDPƗGKL it inner nor outer and (4) contemplation of emptiness and provisional existence in is called “purity.” one mind. This may be diagrammed as follows: Next, all contemplation of outer objects is called “contemplation.” All contemplation of inner objects is called “returning.” All (1)contemplation = emptiness of sentient beings = emptiness VDPƗGKL = contemplation of objects that are neither inner nor outer is called contemplation of outer objects = contemplation for entering emptiness from “purity.”… provisional existence Next, (because) the bodhisattva (undertakes) “contemplation for (2)returning = emptiness of real dharmas = markless VDPƗGKL = contemplation entering emptiness from provisional existence” (congjia rukongguan ⽆ of inner objects = contemplation for entering provisional existence from `ℍ䨢奨) it is called “contemplation.” Because (the bodhisattva emptiness undertakes) “contemplation for entering provisional existence from (3)purifying = emptiness of sentient beings and dharmas = uncreated VDPƗGKL emptiness” (congkong rijiaguan ⽆䨢ℍ`奨 Ī it is called “returning”. = contemplation of objects that are neither inner nor outer = contemplation Because (the bodhisattva undertakes) “contemplation of emptiness of emptiness and provisional existence in one mind and provisional existence in one mind” (kongjiia yixinguan 䨢`ᶨ ⽫奨) it is called “purifying.” If it is possible to undertake (the six 7KLVLVDQHQLJPDWLFSDVVDJHDQGLWLVGLI¿FXOWWRXQGHUVWDQGZK\LWLVSRVVLEOH sublime gates) in this way, it should be known that the six sublime gates to identify contemplation, returning and purifying with the four doctrinal traids 336《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 337 above. Unfortunately, Zhiyi does not give any further explanation of what he idiosyncratic, interpretation, having no basis in the ƗQƗSƗQD meditation practice means by this passage. itself. Since at the stage of contemplation, the practitioner contemplates one’s /HDYLQJDVLGHWKH¿UVWWKUHHGRFWULQDOWULDGVOHWXVIRFXVRQWKHH[SODQDWLRQ breadth in order to realize, among other things, that all dharmas are devoid of of the three contemplations found here. First, it must be noticed that the names self (as noted above, at the stage of contemplation, the practitioner realizes the given to the three contemplations in the quotation above differ from those used four bases of mindfulness, the last of which is that all dharmas are devoid of in the Yingluojing,WKDVDOUHDG\EHHQQRWHGWKDWLQWKHVǌWUDWKH\DUHFDOOHG self), it may be possible to say that, at this stage, the practitioner undertakes contemplation of the two truths for entering emptiness from provisional names, the contemplation for entering emptiness from provisional existence and gains (2) contemplation of equality for entering provisional names from emptiness insight into emptiness. However, it is hard to justify why the stage of returning and (3) the contemplation of the supreme truth of the middle way. In contrast, should correspond to contemplation for entering provisional existence from the names of the first two contemplations in the quotation above have been emptiness. As noted above, at this stage, the practitioner turns back (i. e., shortened to “contemplation for entering emptiness from provisional existence” “returns”) his or her attention from outer objects and focuses on contemplating and “contemplation for entering provisional existence from emptiness,” while the emptiness of the mind. It does not refer to “returning” from emptiness to that of the third contemplation is radically changed from “contemplation of the provisional existence of dharmas. Presumably, Zhiyi is here interpreting the the supreme truth of the middle way” to “contemplation of emptiness and term “returning” in a different sense, i. e., not as turning one’s attention back to provisional existence in one mind.” one’s own mind, but as turning back to the realm of provisional existence from Be that as it may, the important point is that, sin the passage quoted the realm of emptiness. (That this indeed seems to be the case can be inferred DERYHWKH¿QDOWKUHHVWDJHVRIWKHVL[VXEOLPHJDWHVʊFRQWHPSODWLRQUHWXUQLQJ from a similar but more detailed explanation found in the Six Sublime Dharma DQGSXULI\LQJʊDUHVDLGWRFRUUHVSRQGWRWKHWKUHHFRQWHPSODWLRQV+HUH Gates, which will be considered it at greater length below.) Finally, it is also Zhiyi seems to be suggesting that at the contemplation stage of the ƗQƗSƗQD GLI¿FXOWWRVHHLQZKDWZD\WKHVWDJHRISXULI\LQJLHWKHVWDJHLQZKLFKRQH meditation, the practitioner undertakes the contemplation for entering emptiness realizes the emptiness and non-substantiality of both the contemplating mind from provisional existence and attains insight into emptiness. Likewise, and contemplated objects, corresponds to the third contemplation, i. e., the when the practitioner reaches the stage of returning, he or she undertakes the insight that all dharmas are simultaneously empty and provisionally real. Once contemplation for entering provisional existence from emptiness and “returns” again, the notion of “purifying” is being given a new interpretation here. to the realm of provisional existence. Finally, when the practitioner reaches the In any case, it must be said that the discussion of the three contemplations ¿QDOVWDJHRISXULI\LQJKHRUVKHXQGHUWDNHVWKHFRQWHPSODWLRQRIHPSWLQHVV in the passage above is something of an anomaly in the Meditation Gates. and provisional existence in one mind and is able to perceive both emptiness For one thing, the passage here appears rather abruptly in the text, with no and provisional existence simultaneously (i. e., in one mind). obvious connection with the preceding discussion of the six stages of the But this interpretation seems to be Zhiyi’s own distinctive, not to say ƗQƗSƗQD practice. More significantly, although Zhiyi continually emphasizes 338《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 339 the importance of gaining insight into emptiness and freeing oneself from %XGGKLVW7ULSL৬DND>7DF@ LWLVDYHU\GHQVHDQGFRPSOH[ZRUN DWWDFKPHQWWRERWKELUWKDQGGHDWKDQGQLUYƗ৆DLQWKHMeditation Gates, only According to Guanding’s preface to the Great Calming and Insight, the Six rarely does he refer to the notion that bodhisattvas must “return” to the realm Sublime Dharma Gates was composed by Zhiyi at the request of Mao Xi 㮃 of provisional existence from emptiness. Indeed, as Oka Sumiaki has pointed ╄ DQLQÀXHQWLDO¿JXUHDWWKH&KHQFRXUW 7D 7KHUHLVVRPH out, the passage cited above is the only place in the Meditation Gates where the question as to when the Six Sublime Dharma Gates was written. Since the term “entering provisional existence from emptiness” is mentioned. Neither this words, “Master Tiantai (i. e., Zhiyi) produced the Dharma Gates in abbreviated term nor the notion of the bodhisattva “returning” to the realm of provisional form at the Waguan Temple in the capital (Jinling),” are found at the beginning existence can be found elsewhere in this text. For this reason, the above of this text, the Six Sublime Dharma Gates, like the Meditation Gates above, passage, which emphasizes the bodhisattva’s return to the world of provisional has traditionally been dated to the period of Zhiyi’s stay in Jinling, that is to existence after they have gained insight into emptiness, must be judged VD\EHWZHHQDQG 7D +RZHYHU6DWǀKDVVXJJHVWHGWKDWLW somewhat inconsistent with the rest of the Meditation Gates. Hence, even should be dated later, to the period when Zhiyi was residing on Mt. Tiantai, i. though the three contemplations are mentioned in the Meditation Gates, it could HEHWZHHQDQG19 In any case, since, as noted above, the Six Sublime EHVDLGWKDWWKH\SOD\QRVLJQL¿FDQWUROHLQ=KL\L¶VXQGHUVWDQGLQJRI%XGGKLVW Dharma Gates refers to the Meditation Gates, it appears that the latter text practice at this point in his career. predates the former.

IV. Three Contemplations in the Six Sublime Dharma A. ƖQƗSƗQD Meditation Exercise and Bodhisattva Practice in the Gates Six Sublime Dharma Gates As stated above, in the Meditation Gates, Zhiyi emphasized that the The Six Sublime Dharma Gates provides a multifaceted analysis of bodhisattva’s practice is based on their insight into the non-duality of birth- the ƗQƗSƗQD meditation in ten chapters. As noted above, Zhiyi follows DQGGHDWKDQGQLUYƗ৆D$QHZVWDJHLQ=KL\L¶VWKRXJKWEHFRPHVDSSDUHQWLQ the Anbo shouyijing and divides theƗQƗSƗQDPHGLWDWLRQLQWRVL[VWDJHVʊ the Six Sublime Dharma Gates, where he introduces the notions of “entering FRXQWLQJIROORZLQJFDOPLQJFRQWHPSODWLQJUHWXUQLQJDQGSXULI\LQJʊ emptiness from provisional existence” and “entering provisional existence from each of which represents a successively deeper level of proficiency (T 46, emptiness” to reformulate the rhetoric of bodhisattva practice. The Six Sublime 549c-550b). According to Guanding, this text is the representative work Dharma Gates is a detailed manual on the ƗQƗSƗQD meditation exercise.18 on the “variable” (buding ᶵ⭂) style of meditation. In his preface to the 7KRXJKUHODWLYHO\VKRUW LWWDNHVXSMXVWHLJKWSDJHVLQWKH7DLVKǀHGLWLRQRIWKH Great Calming and Contemplation, Guanding states, “Zhiyi transmitted Huisi’s three kinds of calming and contemplation: (1) gradual and sequential Oka 2000, 61. 18'HWDLOHGLQIRUPDWLRQDERXWWKLVWH[WDQGLWVEDFNJURXQGLVIRXQGLQ6DWǀDQG $SSOH$KHOSIXODQQRWDWHG-DSDQHVHWUDQVODWLRQLVƿQRDQG,Wǀ 19 6DWǀ 340《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 341

(calming and contemplation [cidi zhiguanġ㫉䫔㬊奨 ]), (2) variable (calming This would correspond to the “perfect and sudden” approach. and contemplation [buding zhiguan ᶵ⭂㬊奨]) and (3) perfect and sudden However, in the third chapter, entitled “How the Six Sublime Gates (Arise) (calming and contemplation [yuandun zhiguanġ⚻枻㬊奨]).”20 According to in Accordance with What is Most Appropriate,” Zhiyi argues that, if any one of this, there are three ways of conducting meditation: the gradual and sequential the six stages of the ƗQƗSƗQD exercise is most appropriate in deepening one’s way, the variable way and the perfect and sudden way. The Meditation Gates meditation, it is possible to practice these stages out of order, and concentrate LVFRQVLGHUHGWREHWKHUHSUHVHQWDWLYHWH[WGHVFULELQJWKH¿UVWDSSURDFKWKHSix on the one that helps one advance along the Buddhist path most effectively Sublime Dharma Gates the representative text of the second approach, and the (T 46, 550c-551a). Moreover, in the tenth chapter “Marks of Realization of Great Calming and Contemplation the representative text of the third approach. the Six Sublime Gates,” Zhiyi explains that a practitioner sometimes gains an In undertaking mediation using the “gradual and sequential” approach, the insight that differs from what is usually associated with the stage of ƗQƗSƗQD practitioner starts from simple types of meditation and gradually proceeds to meditation that he or she is undertaking. For example, a practitioner may the more profound meditations, gaining deeper and deeper insights as he or she sometimes gain the insight associated with “following,” the second stage of proceeds. On the other hand, those taking the “perfect and sudden” approach the ƗQƗSƗQDH[HUFLVHZKLOHSUDFWLFLQJ³FRXQWLQJ´WKH¿UVWRIWKHVL[VWDJHV jumps right into the most profound type of meditation in order to attain the Likewise, they may gain the insight associated with “purifying,” the sixth most profound insights. In contrast, the variable approach refers to the situation DQG¿QDOVWDJHRIWKHƗQƗSƗQD exercise, while practicing “counting.” In such wherein practitioners practice the meditations out of order.21 ways, it is possible to gain the insight associated with all of the six stages $FWXDOO\WKH¿UVWWZRDSSURDFKHVWRPHGLWDWLRQDUHERWKGHVFULEHGLQWKH while practicing any one of the six stages (T 46, 554b-c). These methods for Six Sublime Dharma Gates. In the second chapter, “The Way in which the practicing the ƗQƗSƗQD exercise correspond to Guanding’s variable approach to Six Sublime Gates Arise Sequentially,” Zhiyi states that the six stages of the meditation. ƗQƗSƗQDmeditation arise sequentially, one after the other, and likens them Be that as it may, in the sixth chapter, entitled “Common and Separate Six to the rungs on a ladder leading to enlightenment (T 46, 549c). This would Sublime Gates,” Zhiyi argues that this breath-counting ƗQƗSƗQD meditation correspond to the “gradual and sequential” approach. Likewise, in the eighth can be conducted by various types of practitioners, including ordinary beings, chapter, “Six Sublime Gates of Mind Contemplation,” it is stated that, when non-Buddhist ascetics, practitioners of the two vehicles and bodhisattvas. practitioners of highest abilities (dagenxing xingen ⣏㟡⿏埴Ṣ ) practice the (This fourfold classification of practitioners of meditation was already found six sublime gates, they immediately realize that all dharmas arise from the mind in the Meditation Gates.) However, he also maintains that, because they differ without having to deepen their insight gradually, one step at a time (T 46, 553c). in their ability to gain insight into the truth, the fruits they gain through their meditations are different. For example, since ordinary dull-witted people 20 Donner and Stevenson 1993, 108; the original passage is found at T 46, 1c. undertake this exercise to gain various types of worldly pleasures and bliss, 21 For a detailed analysis of the variable meditation as found in the Six Sublime Dharma GatesVHH$SSOH their practice can only be characterized as “demonic practice” (moye 櫼㤕). 342《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 343

In contrast, non-Buddhist ascetics, although they are sharp-witted, mistakenly do not reside in birth-and-death and (for this reason) are free perceive their breath to be real entities (i. e., they fail to see that they are empty) from bondage to the twenty-five kinds of existence. They do not and give rise to false views concerning the nature of their breath. Thus, even UHDOL]HQLUYƗ৆DDQGWKXVGRQRWIDOOLQWRWKHVWDJHVRIĞUƗYDNDVDQG though they undertake the breath-counting meditation, neither of these two pratyekabuddhas. With great wisdom of equality, and without the mind types of practitioners can escape from the cycle of transmigration through their to grasp or cast away (objects), they enter the middle way of breathing. practice. This is called perceiving buddha-nature, attaining the patience of non- :KHQĞUƗYDNDVXQGHUWDNHWKLVPHGLWDWLRQWKH\VHHNWRIUHHWKHPVHOYHV DULVLQJ RIGKDUPDV DQGDELGLQJLQJUHDWQLUYƗ৆DZKLFKLVHWHUQDO TXLFNO\IURPWUDQVPLJUDWLRQDQGHQWHUQLUYƗ৆D7KURXJKWKHLUPHGLWDWLRQWKH\ blissful, (characterized by) self and pure. (T 46, 552c) gain insight into the Four Noble Truths: that suffering arises from various causes and conditions (Truth of Suffering); that suffering arise because people Using a rhetoric identical to that found in the Meditation Gates, Zhyi states mistakenly apprehend what is ultimately unreal to be real (Truth of Arising); that, by realizing the emptiness and non-substantiality of dharmas, bodhisattvas that suffering is ultimately unborn (Truth of Cessation); and that by viewing DUHOLEHUDWHGIURPDOODWWDFKPHQWVLQFOXGLQJDWWDFKPHQWVWRQLUYƗ৆DDVZHOODV suffering with correct wisdom, it is possible to attain the truth (Truth of the to birth-and-death. Way). Likewise, through this practice, pratyekabuddhas gain insight into the In this way, it is argued that, although the four kinds of practitioners WZHOYHIROGFKDLQRIGHSHQGHQWRULJLQDWLRQ7REHPRUHVSHFL¿FWKH\UHDOL]HWKDW above undertake the same breath-counting exercise, the results they attain are all things which arise through the twelvefold chain of dependent origination are different. Moreover, in the following rather lengthy chapter (chapter seven, devoid of substantiality. Through this insight, they eradicate all attachments and “The Revolving Six Sublime Gates”) Zhiyi contrasts the bodhisattva’s practice DWWDLQQLUYƗ৆D with those of the practitioners off the two vehicles in order to highlight the On the other hand, bodhisattvas practice the breath-counting exercise in distinctive character of the former. It is in this context that Zhiyi introduces the order to gain “omniscience, buddha wisdom, natural wisdom (ziranzhih 冒䃞 concepts of “contemplation for entering emptiness from provisional existence” 㘢 ), wisdom gained without a teacher (wushizhi 䃉ⷓ㘢 DQGWKHWDWKƗJDWD¶V DQG³FRQWHPSODWLRQIRUHQWHULQJSURYLVLRQDOH[LVWHQFHIURPHPSWLQHVV´WKH¿UVW power of knowledge and insight (rulai zhijian ⤪⣦䞍夳Ī and fearlessness, two of the three contemplations found in the Yingluojing. because they feel sorrow for innumerable sentient beings (suffering within the To be more specific, Zhiyi states that the practitioners of all the three cycle of rebirth) and wish to make them gain peace and happiness” (T 46, 552b- YHKLFOHVʊĞUƗYDNDVSUDW\HNDEXGGKDVDVZHOODVERGKLVDWWYDVʊSUDFWLFHWKH c) and to attain the knowledge of all modes. Moreover, it is also said that they “contemplation for entering emptiness from provisional existence.” As a result, apprehend the emptiness of all dharmas and realize the identity of birth-and- they gain insight into emptiness and the non-substantiality of dharmas and, GHDWKDQGQLUYƗ৆D$VDUHVXOWWKHERGKLVDWWYDV as a result, attain the wisdom eye (huiyan ㄏ䛤 = insight into emptiness) and achieve omniscience. As noted above, these bodhisattvas are characterized 344《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 345 by their total lack of attachment, both to continued existence within the ƗQƗSƗQDexercise. For example, when they undertake the practice of “counting,” realm of birth-and-death as well as to the opposite extreme of extinction in these practitioners realize that all things arise from the mind. At the stage of QLUYƗ৆D+RZHYHU=KL\LIXUWKHUDUJXHVERGKLVDWWYDVPXVWFRQWLQXHRQHVWHS “following,” they realize that all dharmas obey the dictates of the mind, just as IXUWKHUWRDWWDLQDGLVWLQFWW\SHRILQVLJKWRQHQRWDFFHVVLEOHWRWKHĞUƗYDNDV all attendants follow the instructions of the king. At the next stage of “cessation,” and pratyakebuddhas. Zhiyi calls this bodhisattva’s distinctive insight the the practitioners realize that, once the mind is stilled, all dharmas also become “contemplation for entering provisional existence from emptiness,” the second quiescent. Then, at the following stage of “contemplating,” the practitioners of the Yingluojing’s three contemplations. Moreover, this insight is said to realize the emptiness of the mind and that, inasmuch as the mind is empty, all be accompanied by the attainment of dharma eye (fayan 㱽䛤= insight into things too are empty. As Zhiyi explains, provisional existence) and knowledge of the modes of the path. Through this contemplation, bodhisattvas realize that, although dharmas are indeed empty Next, when the practitioners contemplate their minds, they comprehend and non-substantial in the ultimate sense, they (i. e., dharmas) do actually exist that the nature of the mind is empty like the sky, that it is nameless in the provisional sense. It is because of this special insight that bodhisattvas and markless, and that it is beyond all verbal expression. Opening up realize sentient beings, though empty in the ultimate sense, do exist and suffer their store of ignorance, (the practitioners) perceive the true nature in the realm of transmigration. Hence, with the attainment of this insight, (of dharmas) and attain the wisdom of non-attachment concerning bodhisattvas are compelled to arouse the vows to save all beings and re- all dharmas. You should know that this mental state is the gate of enter the world of provisional existence in order to work for the welfare of contemplation. (T 46, 554a) all creatures. Hence, Zhiyi contends, the practice of the “contemplation for entering provisional existence from emptiness” provides the grounds for the In other words, at the stage of contemplation, practitioners of the highest bodhisattva practice aiming at the salvation of all beings. abilities gain insight into emptiness and are thereby freed from all attachments.

B. The Three Contemplations and Mind Contemplation in the Zhiyi next explains the insight gained at the stage of returning as Six Sublime Dharma Gates follows. Before closing this section, it is necessary to consider an interesting Next, when the practitioners contemplate their minds, inasmuch as passage in the eighth chapter entitled “Six Sublime Gates of Mind they have already no not apprehend the mind that is contemplated, they Contemplation,” in which the last three stages of the six sublime gates are neither apprehend the knowledge that contemplates. At that time, the correlated to the three contemplations (T 46, 553c-4a). As noted above, in mind is like the sky and there is nothing that one can rely upon. this chapter, Zhiyi argues that practitioners of the highest abilities realize that Although, with sublime wisdom that is free from attachments, they do all dharmas arise from their minds when undertaking the six stages of the not perceive any dharmas, they return and discern all dharmas, 346《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 347

discriminating and revealing them. They enter the various dharma they are not attached to any dharmas. They accomplish all dharmas realms without distortion. They universally manifest their physical yet are not stained by all dharmas…. You should know that this forms, disclosing their forms in the nine paths, enter the treasury of mental state (is gained through) the gate of purifying. (T 46, 554a) supernatural powers, acquire the various good roots (leading to enlightenment) and adorn the path of the buddhas. You should know $WWKLV¿QDOVWDJHLWLVVWDWHGWKDWWKHSUDFWLWLRQHUDSSUHKHQGWKHHPSWLQHVVRI that this mental state is the gate of returning. (T 46, 554a) all dharmas but simultaneously recognizes their provisional existence, without, however, being attached to them. Here Zhiyi argues that, at the stage of returning, practitioners “return” from the $V,NHGD6ǀMRKDVQRWHGDOWKRXJKWKHUHLVQRH[SOLFLWUHIHUHQFHWRWKH realm of emptiness to the world of provisional existence wherein they “discern three contemplations in the passages above, they are clearly presupposed.23 all dharmas.” That is to say, although these practitioners have gained insight That is to say, at the stage of contemplation, the practitioner realizes emptiness into emptiness at the previous stage of contemplation, they are not content and is freed from all attachments. At the stage of returning, the practitioner to remain in the nihilistic realm of emptiness. This is because they recognize “returns” to the world of provisional existence and works for the liberation that all things, though ultimately empty, do actually exist in the provisional of all beings. Finally, at the stage of purifying, the practitioner recognizes sense. Hence they discern and apprehend, accurately and without distortion, provisional existence of dharmas, without, however, being attached to them. the provisional existence of all dharmas and return to the world to work for the As noted above, in the Meditation Gates, Zhiyi had already identified these liberation of sentient beings. Zhiyi maintains that such practitioners are highly ILQDOWKUHHVWDJHVRIWKHVL[VXEOLPHJDWHVʊFRQWHPSODWLRQUHWXUQLQJDQG advanced bodhisattvas, capable of using their supernatural powers to manifest SXULI\LQJʊZLWKWKHWKUHHFRQWHPSODWLRQVZLWKRXWKRZHYHUGHYHORSLQJWKLV themselves throughout the universe to work for the welfare of all beings. By idea at any length. Although the discussion here is much more detailed than that carrying out such practices, these bodhisattvas garner the merit that leads them found in the Meditation Gates, it is still not clear why the act of “returning” to attain complete buddhahood.22 to contemplate one’s mind would lead to the apprehension of the provisional existence of dharmas. From the quotation above, one is tempted to conclude Finally, the stage of purifying is explained as follows that Zhiyi is simply punning on the word “return,” making it mean both “return When practitioners contemplate their minds, even though they one’s attention to the mind” and “return to the world of provisional existence apprehend neither the mind nor the various dharmas, they unerringly from emptiness.” However, as we have seen above, in an earlier section of discriminate all dharmas. Although they discriminate all dharmas, the Six Sublime Dharma Gates, Zhiyi highlights the notion of “returning from emptiness to provisional existence” to distinguish the bodhisattva’s practice 22 This is only natural since, as noted above, the Yingluojing maintains that the contemplation for entering provisional existence from emptiness can be practiced only by bodhisattvas of the ten stages. 23,NHGD 348《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 349

IURPWKDWRIWKHĞUƗYDNDVDQGSUDW\HNDEXGGKDV+HQFHLWLVQRWXQQDWXUDOWKDW conduct their bodhisattva practice. he came to correlate the last three sublime gates with the three contemplations, V. Systematization of the Three Contemplations Theory in order to show that, in the case of the practitioners of the highest abilities, the in the Shorter Calming and Contemplation GHHSHQLQJRISUR¿FLHQF\LQWKHƗQƗSƗQD exercise would lead to a corresponding deepening of insight into the nature of bodhisattva practice. The various discussions concerning bodhisattva practice and its In any case, it may be said in the Six Sublime Dharma Gates, Zhiyi UHODWLRQVKLSWRWKHWKUHHFRQWHPSODWLRQVIRXQGLQ=KL\L¶VHDUOLHUZRUNVLV¿QDOO\ contrasts the bodhisattva practice with those of three other groups of people: systematized in his Shorter Calming and Contemplation, a brief treatise on RUGLQDU\SHRSOHQRQ%XGGKLVWVDQGSUDFWLWLRQHUVRIWKHWZRYHKLFOHV ĞUƗYDNDV PHGLWDWLRQ$OWKRXJKWKHGDWHRILWVFRPSRVLWLRQLVXQNQRZQ6DWǀˢhas argued and pratyekabuddhas). This structure is identical to that found in the Meditation that it was composed after Zhiyi left Jinling and took up residence on Mt. Gates above. However, in the Six Sublime Dharma Gates, he develops a new 7LDQWDL6LQFH=KL\LVWD\HGRQ0W7LDQWDLEHWZHHQDQGWKLVZRXOGGDWH way of explaining the relationship between bodhisattvas and the practitioners this work to this period.24 The Shorter Calming and Contemplation has been of the two vehicles, using the concepts of the “contemplation for entering called a summary of the earlier Meditation Gates. Apparently Zhiyi felt the need emptiness from provisional existence” and “contemplation for entering for a practical guide to meditation to instruct his growing number of disciples, provisional existence from emptiness” taken from the Yingluojing. Moreover, and ordered Jingbianġ㶐彐 to compile a summary of the earlier text. Working the former contemplation is said to result in the acquisition of the wisdom from these notes, Zhiyi produced the Shorter Calming and Contemplation.25 eye and omniscience, while the latter is said to result in the acquisition of the Zhiyi’s explanation of the three contemplations is found in the final dharma eye and knowledge of the modes of the path. It may also be added that, chapter, “Realizing the Fruits (of Buddhahood),” where it is used to describe the in the Meditation Gates, Zhiyi emphasized the superiority of the bodhisattva highest insight of Buddhism. After presenting a detailed outline of the method over the practitioners of the two vehicles, giving as his reason the fact that for practicing meditation in the main body of the treatise, Zhiyi argues here that WKHODWWHUDUHVWLOOGHHSO\DWWDFKHGWRQLUYƗ৆LFH[WLQFWLRQZKHUHDVERGKLVDWWYDV there are three distinct levels of insight that can be attained through meditation. are free from all dualistic attachments. However, in the Six Sublime Dharma At the first level, the practitioner realizes the emptiness of all dharmas. This Gates,KHDUJXHVWKDWDOWKRXJKWKHSUDFWLWLRQHUVRIWKHWKUHHYHKLFOHV ĞUƗYDNDV level of insight is achieved through the practice of the contemplation for pratyekabuddhas and bodhisattva) identically attain insight into emptiness, entering emptiness from provisional existence. At this level of insight, which is bodhisattvas refuse to remain in emptiness but “return to the world” to work for also called “contemplation of the two truths” (erdiguan Ḵ媎奨 ), practitioners the liberation of all beings. In other words, while Zhiyi stressed the point that gain the wisdom eye and omniscience. bodhisattvas are beyond dualistic attachments in the Meditation Gates, in the Six Sublime Dharma Gates, he emphasizes the process whereby bodhisattvas 246DWǀ 25 6DWǀ ¿UVWHQWHUHPSWLQHVVDQGWKHQUHHQWHUVWKHVSKHUHRISURYLVLRQDOH[LVWHQFHWR 350《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 351

However, Zhiyi continues, if practitioners remain attached to this the earlier texts, he makes no reference here to other types of practitioners contemplation, they cannot get beyond a destructive nihilism and will fall (ordinary people, non-Buddhist ascetics, practitioners of the two vehicles). His LQWRWKHUDQNVRIĞUƗYDNDVDQGSUDW\HNDEXGGKDV7KH\PXVWWKHUHIRUHPRYH primary concern is to describe the process whereby the bodhisattva deepens his on to the second level of insight, gained by undertaking the contemplation or her insight and achieves the buddha’s wisdom. entering provisional existence from emptiness, through which they perceive Be that as it may, we find here fully articulated for the first time, the the provisional existence of dharmas. This contemplation is also called conceptual framework within which the three truths are imbedded in the “contemplation of equality” (pingdengguan ⸛䫱奨 ). Zhiyi explains, Great Calming and Contemplation. That is to say, here we see articulated the soteriological scheme in which the three contemplations are linked with their (Dharmas) can be likened to mirages or things created through magic. respective levels of insight (the “eyes”) and wisdom (the “knowledges”). From $OWKRXJKWKH\GRQRWKDYHD¿[HGUHDOLW\WKH\KDYHPDUNVZKLFKFDQ here it is only one short step to formulating the three truths as the objects (jing be seen, heard, perceived and known, etc. They are distinct from one ⠫ ,YL܈D\D for each of the three contemplations. DQRWKHUDQGDUHQRWWKHVDPH 7EF VI. The Three Truths and the Three Contemplations in the Great Calming and Contemplation According to Zhiyi, the practitioner who attains this contemplation gains the dharma eye and acquires knowledge of the modes of the way. The Tiantai doctrine of the three truths appears fully articulated in Zhiyi’s However, Zhiyi further argues that both of these contemplations are mature works from his fifties. These works include the Great Calming and “expedient gates of contemplation” (fangbian guanmen 㕡ὧ奨攨 ) and not the Contemplation, based on a lecture given by Zhiyi in 593 (when he was 56 years correct contemplation (zhongguan 㬋奨 ). The correct contemplation, he argues, old) and the Profound Meaning of the Lotus Flower of the Wonderful Dharma is the “supreme contemplation of the middle way” (zhongdao diyiyiguan ᷕ忻 (Miaofa lianhuajing xuanyiġ⥁㱽咖厗䴻䌬佑, commonly called Fahua 䫔ᶨ佑奨 ), which perceives both the emptiness and the provisional existence xuanyi EDVHGRQDOHFWXUHKHJDYHWKHIROORZLQJ\HDUV DWWKHDJHRI 26 of dharmas without, however, being attached to either aspect. Zhiyi further Although the three truths appear throughout these two texts, perhaps the most states that, through this contemplation, the practitioner attains the buddha eye systematic analysis is found in the section treating the notion of “calming and and knowledge of all modes. By actualizing this contemplation, the practitioner contemplation” found in the Great Calming and Contemplation. Here, Zhiyi clearly perceives the buddha-nature, works to lead all beings to enlightenment argues that, by practicing the three contemplations, it is possible to remove three and attains buddhahood. In other words, this is the insight of the buddhas, the 26 Incidentally, it may be mentioned that these two texts, along with the Phrases of the Sǌtra acquisition which leads one to become a buddha. of the Lotus Blossom of the Wonderful Dharma [Miaofa lianhua jing wenju ⥁㱽咖厗 In this way, Zhiyi appropriates the three contemplations and presents them 䴻㔯⎍ġEDVHGRQ=KL\L VOHFWXUHLQZKHQKHZDV\HDUVROGZHUHHOHYDWHGWRWKH VWDWXVRIWKH³7KUHH*UHDW7H[WVRI7LDQWDL%XGGKLVP´E\WKHVFKRRO VVL[WKSDWULDUFK as three successive stages in the deepening of a bodhisattva’s insight. Unlike Zhanran 㸃䃞>@DQGKDYHEHHQDFFRUGHGVSHFLDOVWDWXVHYHUVLQFH 352《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 353 types of delusions (delusions of intellectual views and emotive attachments, The explanation here is quite similar with that of the Shorter Calming and delusion that obscures multiplicity, and delusion of root ignorance) and attain Contemplation above, with the exception that the three contemplations are the three “eyes” (wisdom eye, dharma eye and buddha eye) and “knowledges” FRUUHODWHGWRWKHWKUHHWUXWKVIRUWKH¿UVWWLPH$VWKLVVKRZV=KL\LPRVWOLNHO\ (omniscience, knowledge of the modes of the way, and knowledge of all appropriated the notion of the three truths into the series of doctrinal triads modes), and this, in turn, enables the practitioner to perceive the three truths. employed in the Shorter Calming and Contemplation to characterize the highest He says, attainment of the bodhisattvas.

VII. Conclusion As for the three contemplations: if (the practitioner’s contemplation) for entering emptiness from provisional existence corresponds to As a way of concluding this paper, let me recapitulate the argument I have the wisdom of emptiness, then he or she destroys the delusions of presented in the pages above. In brief, I suggested that Zhiyi’s three truths intellectual views and emotive attachments and achieves omniscience. theory grew out of his life-long interest in the proper method of undertaking The knowledge can then attain the substance, which is the substance bodhisattva practice. This focus on the bodhisattva practice already forms of the absolute (truth, i. e., the truth of emptiness). If (the practitioner’s a central theme in one of his early works, the Meditation Gates. In this contemplation) for entering provisional existence from emptiness is able treatise, Zhiyi develops an analysis of the bodhisattva practice in which the to distinguish various dharma-gates concerning medicine (for deluded bodhisattva is contrasted, on the one hand, to ordinary beings and non-Buddhist beings) and illness (i. e., delusions that beings have), they destroy practitioners characterized by their attachment to worldly achievements in the the (delusion of) nescience (wuzhi 䃉䞍 i. e., delusion that obscures realm of birth-and-death and, on the other hand, to practitioners of the two multiplicity) and achieves knowledge of the modes of the way. The YHKLFOHVFKDUDFWHUL]HGE\WKHLUDWWDFKPHQWWRH[WLQFWLRQLQQLUYƗ৆D8QOLNH knowledge can then attain the substance, which is the substance of the them, bodhisattvas, thanks to their insight into the true mark of dharmas (i. e. conventional (truth, i. e., the truth of provisional existence). If both of emptiness), are free from attachment to both the extremes of birth-and-death the two extremes are set aside, this is the expedient for entering the DQGQLUYƗ৆DHQDEOLQJWKHPWRZRUNIUHHO\LQWKHZRUOGIRUWKHOLEHUDWLRQRIDOO middle. The practitioner destroys the (delusion of root) ignorance and beings. achieves the knowledge of all modes. The knowledge can then attain the In the Six Sublime Dharma Gates, Zhiyi expands on this understanding of substance, which is the substance of the middle way. (T 46, 25c- 26a) bodhisattva practice using the notions of “contemplation for entering emptiness from provisional existence” and “contemplation for entering provisional In this way, in the Great Calming and Contemplation, the three truths are existence from emptiness,” the first two of the three contemplations of the found imbedded in the soteriological scheme consisting of a series of triads: Yingluojing. In other words, he argues that, although the practitioners of all the the three truths, three contemplations, three knowledges and three delusions. three vehicles gain insight into emptiness by practicing the contemplation for 354《華梵人文學報》天台學專刊 7KH7KUHH&RQWHPSODWLRQVDQGWKH'HYHORSPHQWRI=KL\L V7KHRU\RIWKH7KUHH7UXWKV 355 entering emptiness from provisional existence, only bodhisattvas who advance Abbreviation onward to practice the contemplation for entering provisional existence from emptiness are able to sport freely in this world to work for the welfare of 77DNDNXVX-XQMLUǀ檀㤈枮㫉恶ġand Watanabe Kaikyokuġ㷉形㴟㖕 eds. all beings. As in the Meditation Gates, Zhiyi contends that bodhisattvas are 1924-1934. characterized by their freedom from attachment to the dualistic extremes of 7DLVKǀVKLQVKǌGDL]ǀN\ǀ⣏㬋㕘ᾖ⣏哝䳴YROV7RN\R7DLVKǀLVVDLN\ǀ ELUWKDQGGHDWKDQGQLUYƗ৆DEXWH[SUHVVHVLWPRUHG\QDPLFDOO\XVLQJWKH NDQNǀNDL notions of “entering emptiness from provisional existence” and “entering References provisional existence from emptiness.” Zhiyi further contends that former contemplation results in the attainment of the wisdom eye and omniscience, Apple, Arai Shinobu. (2003).“The Value of Simple Practice: A Study on Tiantai while the latter contemplation is accompanied by the attainment of the dharma Zhiyi’s Liumiao famen.” Unpublished PhD dissertation, University eye and knowledge of the modes of the path. of Wisconsin-Madison. $IXOOÀHGJHGWKHRU\RIWKHWKUHHFRQWHPSODWLRQVDSSHDUVIRUWKH¿UVWWLPH -----. 2003. in Zhiyi’s well-known Shorter Calming and Contemplation. In this treatise, “Tendai 5RNXP\ǀKǀPRQQLPLUDUHUX%XNN\ǀ&KǌJRNXNDQRLFKL\ǀVǀ Zhiyi correlates the contemplation for entering emptiness from provisional VHLNLZRFKXVKLQQLVKLWDVKLQGDLMǀERVDWVXQREXQP\DNXNDUD⣑⎘ˮℕ existence with the wisdom eye and omniscience, .the contemplation entering ⥁㱽攨˯̬͍̀͊͌ṷ㔁ᷕ⚥⊾̯ᶨ㦀䚠 ʊˣ6 ᶾ䲨͓ᷕ⽫̬̘̠ provisional existence from emptiness with the dharma eye and knowledge of 㕘⣏᷿厑啑ṷ㔁̯㔯傰̌͊ ,” 7ǀ\ǀWHWVXJDNXNHQN\ǌVKRNL\ǀġ㜙㲳⒚⬎ the modes of the way, and the supreme contemplation of the middle way with 䞼䨞㇨䲨天 the buddha eye and knowledge of all modes. Finally, the development of Zhiyi’s Ch’en, Kenneth(1964). Buddhism in China: A Historical Survery. Princeton thought comes to maturity in the Great Calming and Contemplation, where the University Press. three contemplations, three eyes and three wisdoms are correlated to the three Donner, Neil and Daniel Stevenson.(1993). The Great Calming and truths, respectively. To conclude, it may be said that Zhiyi’s theory of the three Contemplation: A Study and Annotated Translation of the First Chapter of WUXWKVWKHRU\OLHVDWWKHHQGRIKLVOLIHORQJUHÀHFWLRQRQWKHERGKLVDWWYDSDWKRI Chih-i’s Mo-ho chih-kuan. Honolulu: University of Hawaii Press. the three contemplations. ,NHGD6KǌMR㰈䓘⬿嬚 į ³7HQGDLVKRNLQRVDQNDQVKLVǀ⣑⎘⇅㛇̯ᶱ 奛⿅゛ .” 7HQGDLJDNXKǀ 19: 150-153. Lin Zhiqin 㜿⽿㫥 (2012).“Tiantaizong yixin sanguan famen zhi chuanglizhe tanjiu ⣑⎘⬿ᶨ⽫ᶱ奨㱽攨ᷳ∝䩳侭㍊䨞 .”Wen yu zhe 㔯冯⒚ 21: 149- 204. Nitta, Masa’akiġ㕘䓘晭䪈 . (1981). 7HQGDLMLVVǀURQQRNHQN\ǌġ⣑⎘⭇䚠婾̯ 356《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy357

䞼䨞 įġKyoto: Heirakuji shoten. ᅖ༉դఁলᏱҮࣾᇅݣဏϟᄃңဏ Oka Sumiaki 旧䲼䪈į ³7HQGDL&KLJLQLRNHUXVDQWDLVKLVǀQRNHLVHL ni tsuite ⣑⎘㘢柿̬̋̒͌ᶱ奛⿅゛̯⼊ㆸ̧̬̥̅ .” 7ǀ\ǀQRVKLVǀ WRVKǌN\ǀ 㜙㲳̯⿅゛̩⬿㔁 Hans-Rudolf Kantor ƿQR+LGHWR⣏慶㞬ṢġDQG,Wǀ.ǀMXẲ喌⃱⮧ . (2004). 7HQGDL5RNXP\ǀKǀPRQ 厗㡝⣏⬠㜙㕡Ṣ㔯⿅゛䞼䨞㇨∗㔁㌰ QRNHQN\ǌ⣑⎘ℕ⥁㱽攨̯䞼䨞 7RN\R6DQNREǀEXVVKRULQ 6DWǀ7HWVXHL Ỹ喌⒚劙 . (1964). 7HQGDLGDLVKLQRNHQN\ǌ ⣑⎘⣏ⷓ̯䞼䨞 . ᄢौȈ Kyoto: Hyakkaen. 㛔䭯婾㔯憅⮵⛐㻊⁛ἃ㔁ᷕ奨⬠⁛䴙㇨⁛㈧ᷳ㔯㛔ᷕ䘬婆㔯䫾䔍 Swanson, Paul. (1989). Foundations of T’ien-t’ai Philosophy:The Flowering 忚埴↮㜸炻ᶼ䓙㬌忚侴妋慳ᷕ⚳⣏Ḁἃ⬠㓹⹎⬠㇨㵝味䘬⒚⬠⏓佑ˤ of the Two Truths Theory in Chinese Buddhism Berkeley: Asian 㛔䭯㍊妶䘬ἃ⬠⍇℠䭬⚵炻⊭⏓˪ᷕ婾˫ˣ˪⣏㘢⹎婾˫ˣ˪倯婾˫ˣ Humanities Press. ˪厗♜㱽䓴䌬掉˫ˣ˪⥁㱽咖厗䴻䌬佑˫䫱叿ἄ㇨ἧ䓐ẍ⺼娕堐徘䁢 ᷣ䘬婆㔯䫾䔍䚠斄䘬䴻㔯⛐ℏˤ 㛔䭯↢䘤溆炻⯙㗗伶⚳啷⁛ἃ㔁⬠侭-D\*DU¿HOG ⍲劙⚳怷廗⬠侭 Graham Priest ẍ漵㧡ˬ䫔ᶨ佑媎˭夾䁢ˬ䛇⮎䞃䚦˭(true contradiction) 䘬娖慳ˤ䫔ᶨ㭝ᷣ天㗗䫮侭⮵㬌䘬㈡⇌烊䫔Ḵ㭝妋慳ᶲ 徘㻊⁛ἃ㔁䴻℠ẍ㬏佑䓐婆 (ambiguous use of language) 䁢婆㔯䫾䔍䘬㓹⹎⬠䈡刚⍲℞⒚⬠⏓佑ˤ

ᜰᗤຠȈ 䞃䚦炻㬏佑炻䛇䨢炻`⎵炻嘃`⿏炻嘃䃉炻嘃⤬栃Ὰ炻ᷕ忻炻婆㔯䫾䔍炻㓹⹎⬠

㓞䧧烉2012.10.12ġġ㍍⍿↲䘣烉2013.01.28 358《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy359

itself – more precisely from the indeterminacy of Chinese characters’ word Contradiction and Ambiguity in Chinese class and their resultant semantic ambiguity. Here I will discuss three Buddhist Philosophy VHOHFWLRQVIURPWH[WVDVFULEHGWR6HQJ=KDR =KL\L DQG 'XVKXQ ZKLFKH[HPSOLI\DPELJXLW\DVDFRPSRVLWLRQDOIHDWXUH Hans-Rudolf Kantor While Seng Zhao’s and Zhiyi’s texts deal with the relationship between the Huafan University,Adjunct Professor two truths – the conventional and ultimate truth – the passage from the text ascribed to Dushun expounds the relationship between distinctive form and Abstract emptiness. The following analyzes the linguistic strategy and rhetorical function of contradiction and ambiguity in Chinese Buddhist texts. These are Keywords: contradiction, ambiguity, falseness, truth, Seng Zhao, Tiantai, compositional patterns designed to enhance and promote the soteriological Huayan intention of Mahayana Buddhism, which essentially aims at our detachment from falseness. Mahayana “emptiness” (VXQ\DWƗ) implies that attachments are not only obscured but also produced by conventional linguistic habits. Consequently, the verbal realization of this insight must – as the Chinese Buddhist thinker Seng Zhao (384-414) states – defy the conventions of a univocal form of articulation. The implicit ambiguity of Buddhist texts means they should not be understood as a manifestation of apodictic statements, for it rather functions in a practical way to undermine the reader’s potential to become attached. Chinese Mahayana traditions, then, consider linguistic expression in an ambivalent way: on the one hand as a source of unwholesome attachments, on the other as a precondition for detachment. This paper discusses two major issues regarding ambiguity as a compositional feature of Chinese Madhyamaka, Tiantai, and Huayan texts. First, the compositional ambiguity not only corresponds to but enhances the soteriological intention implied by the meanings of liberation and emptiness. Second, it often can be seen to arise from the classical Chinese language 360《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy361

contradiction” involving the connection between ontological and semantic ɚįġIntroduction LVVXHV7KHGLDOHWKHLVWGRFWULQHZKLFKDFFRUGLQJWR*DU¿HOGLPSOLHVWKLVW\SH Western studies dealing with Buddhist philosophy often relate the RIFRQWUDGLFWLRQLV1ƗJƗUMXQD¶VWHDFKLQJDERXWWKHFRQYHQWLRQDODQGXOWLPDWH preference for contradictory language in Mahayana scriptures to the limits of truths (satya *DU¿HOGSRLQWVRXWWKDWWKH6DQVNULWZRUGVDW\DLQSDUDPƗUWKD OLQJXLVWLFH[SUHVVLRQSanskrit vipary2sa, which on this insight, Chinese Buddhist authors utilize linguistic expression in also means “to turn upside down” and “perversion.” The Zhong Lun explains: “Inversion ( 栃Ὰ ) means to grasp permanence where is impermanence.” T30, no. 1564, p. 31, c10- an ambivalent way. On the one hand, linguistic expression is a source of 11” unwholesome attachments to falseness and illusoriness, attachments that 366《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy367 imply a lack of awareness of this falseness since it is being regarded as real; RIDPELJXLW\ZLOOEHH[HPSOL¿HGWKURXJKDFORVHUHDGLQJRIVSHFL¿FSDVVDJHV on the other hand, linguistic expression is a pedagogic means of initiating selected from texts attributed to Seng Zhao, Zhiyi, Dushun and Chengguan. the proper conditions for a wholesome detachment from this illusoriness, ɛįġContradiction and the Awareness of Falseness where detachment implies an awareness of illusoriness, a seeing that illusions th are really illusions. The point is then that Chinese Buddhist authors indicated The 24 chapter of the Zhong Lun points out that the teaching of the their ambivalent position towards language by means of just such an ambiguity. “fourfold truth” – the epitome of the soteriological meaning of the Buddha- 11 In other words, Chinese Buddhist texts expounding both the relevance of dharma – must be based on the correct understanding of emptiness. Otherwise, emptiness and the soteriological meaning of ultimate truth utilize ambiguity liberation from suffering by means of cultivation and transformation would in order to hint at the bipolarity of the falseness emerging with each act of QRWEHFRQFHLYDEOH7KHDJHQWDQGWKHREMHFWLQRIWKLVWUDQVIRUPDWLRQDUH linguistic expression. Ambiguity is a compositional and rhetorical strategy and parts of our existence, and this transformation is possible because no part as such serves as a hermeneutic key, one which the text itself provides to make of our existence abides independently and unchangeably in itself: thus (the) possible access to its soteriological function on the Buddhist path of detachment WUDQVIRUPDWLRQLQRIRXUH[LVWHQFHUHTXLUHVERWK WKH LPSHUPDQHQFHDQG and liberation. Consequently, the rhetorical strategy of ambiguity in these texts interdependence of all of its parts. is also a strategy for revealing the wisdom of the ultimate. The Zhong Lun argues that impermanence and interdependence refer back The argument of this paper is then not simply that the expression to emptiness; hence, the Buddhist path of transformation expressed by the “emptiness” is devoid of contradictory features while Madhyamaka texts are fourfold truth must be based on this understanding of emptiness. Impermanence full of ambiguity. It is rather that the rhetorical strategy of these contradictions or unceasing change in our existence implies that there is nothing in our and ambiguities has a soteriological function, one closely tied to the awareness existential habitat which sustains a sense of stasis or abidingness to which of emptiness and the bipolarity of falseness, for the ambiguity of the rhetoric we could point. The interdependence of all parts of our existence similarly itself reveals the soteriological goal of liberation and detachment. To show PHDQVWKDWWKHVHSDUWVDUHGHYRLGRIDQ\VSHFL¿DEOHVHOIVXVWDLQLQJUHDOLW\7KH WKLVLWZLOOEHQHFHVVDU\¿UVWWRUHFRQVWUXFWWKHXQGHUVWDQGLQJRIHPSWLQHVVDQG absence of a core self-sustaining reality in our existential habitat or world is the two truths shared very generally by the thinkers in this Chinese tradition, called emptiness, and such an absence means the absence of marks which may which means specifying the type of contradiction that Chinese discussions indicate real things. Conversely, any part of our world to which we may point about emptiness and the two truths reveal or “unfold”—for it is through such by means of linguistic expressions must involve falseness. Falseness originates unfolding that they bring about an awareness of the basic falseness in all IURPUHL¿FDWLRQEDVHGRQOLQJXLVWLFUHIHUHQFHWRDZRUOGZKLFKLVXQFHDVLQJO\ linguistic expression. Secondly it will be necessary to demonstrate the extent changing and devoid of abiding characteristics. Hence, this linguistic reference to which such awareness really functions as an ambiguous rhetoric which itself utilizes the linguistic peculiarities of the Chinese language; this strategy 11 See the Zhong Lun, T30, no. 1564, p. 32, b13-21. 368《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy369 leads to inversions by inverting the non-abidingness of our existential habitat, means that inversions linguistically referred to are not really inversions due turning it into a false abidingness.12 to the falseness that is inseparable from linguistic reference. The Zhong Lun ,QSDUWLFXODU.XPƗUDMƯYD¶VGLVFLSOH6HQJ=KDRSRLQWVRXWWKDWDVORQJDV elaborating on the “four inversions” hints at this paradox when it concludes that we presume that existing things conform to linguistic expression(s), we are inversions are not inversions.14 No act of linguistic reference to our existential unaware of these inversions on the level of linguistic convention. Yet we must world can escape this blind spot, one which seems to be a fundamental aspect make this presumption, since the way we think about and refer to our everyday of our existence. world is shaped by linguistic expression. Seng Zhao says: “Searching for things All this becomes particularly obvious if we investigate the meaning of by means of names, shows that things lack a reality conforming to names. the expression “emptiness.” This expression is self-referential and involves Searching for names based on things, shows that names lack a function to falseness; thus, it may awaken our awareness concerning the inevitability of grasp things. Things lack reality which would enable them to be in conformity inversions. Such awareness prevents us from falling prey to attachments that with names; hence, they are not even things. Names lack the function which entail unwholesome consequences for our existence. The expression “emptiness” would enable them to grasp [real] things; hence, they are not even names. thus does not signify a univocal meaning; instead, it performs the function Therefore, names are not in conformity with real things; and real things are not of a linguistic device by means of which an awareness of falseness may be in conformity with names.”13Following this argument, there is hardly much induced on the level of linguistic expression. This operation is a “contradiction space left for a discourse expanding on the nature of ultimate reality. Chinese in performance” for it causes a linguistic expression to reveal directly a (its) Mahayana Buddhists generally claim that linguistic reference, by implying falseness which otherwise would be concealed through linguistic reference. The the existence of a world of namable things, just generates attachments to the following is a brief exposition of the inevitable and immediate “contradiction in unreal. On the level of our conventional existence, by creating these inversions performance” of the expression “emptiness.” linguistic reference must constantly conceal the fact that they are nothing but Emptiness, like anything else, is inseparable from a falseness rooted in inversions. When we perform or utter a certain act of linguistic reference, linguistic expression, yet emptiness is a special case inasmuch as it extends to we cannot be aware of this inversion in the very moment we perform it. This itself as “emptiness of emptiness,” revealing its falseness. The Zhong Lun says: inversion even evades us in the very moment we attempt to point to it, because “If there is a non-empty dharma, then there is a dharma of emptiness too. But when we affirm the falseness implicit in any linguistic expression we do so in fact, no dharma is non-empty; then how is it possible that there is a dharma by means of a linguistic expression which again involves falseness. This of emptiness? The Great Sages pronounced the dharma of emptiness, in order to depart from delusive views. However, if there is again the view of emptiness, 12 The Zhong Lun states: “Inversion means clinging to permanence in the impermanent realm.” T30, no. 1564, p. 31, c10-11. 13 See Seng Zhao, Zhao Lun – Buzhenkong Lun;ǉ倯婾˫ˬ⣓ẍ⎵㯪䈑炻䈑䃉䔞⎵ᷳ⮎ˤ ġġġẍ䈑㯪⎵炻⎵䃉⼿䈑ᷳ≇ˤ䈑䃉䔞⎵ᷳ⮎炻朆䈑ḇˤ⎵䃉⼿䈑ᷳ≇炻朆⎵ḇˤ㗗ẍ 14˪ᷕ婾˫ˬ㚱Ὰᶵ䓇Ὰ炻䃉Ὰᶵ䓇Ὰ炻Ὰ侭ᶵ䓇Ὰ炻ᶵᾺṎᶵ䓇炻劍㕤栃Ὰ㗪炻Ṏ ġġġġ⎵ᶵ䔞⮎炻⮎ᶵ䔞⎵ˤ⎵⮎䃉䔞炻叔䈑⬱⛐烎˭(T45, no. 1858, p. 152, c20-23). ġġġᶵ䓇栃Ὰ炻㰅⎗冒奨⮇炻婘䓇㕤栃Ὰ ŀ˭(T30, no. 1564, p. 31, c29-p. 32, a3) 370《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy371 all the Buddhas’ efforts of transformation would prove to be inefficient.”15 SUDMĖDSWL, which means “dependent designation.” However, the Chinese Something distinctively qualified or characterized as emptiness contradicts jiaming ĩ` ⎵) is ambiguous, as it combines the meanings of borrowing, the true sense of emptiness, as emptiness implies the lack or voidness of dependent, provisional, and also false, or untrue; a provisional designation is characteristics. Even if we consider a non-characteristic as a characteristic of false since there is no real thing ultimately conforming to it. In particular, the emptiness, it would not be empty (emptiness). When we linguistically point Chinese Tiantai and Sanlun thinkers utilized this fruitful ambiguity of (the) to emptiness and, thereby, cannot but presume that it has some characteristic, jiaming. we must contradict its meaning, which could be called as “contradiction in Again, the difference between the expression “emptiness” and other performance.” The Zhong Lun therefore says that emptiness is inexpressible. provisional designations is that emptiness directly reveals its falseness via The Zhong LunDOVRH[SODLQVWKDW³HPSWLQHVV´LVPHUHO\DSURYLVLRQDO contradiction in performance, whereas linguistic expression in the context of false designation (jiaming `⎵ ), which is like any other expression ultimately conventional existence conceals its falseness. In order to expose linguistic false. If instead we called it non-emptiness, this provisional designation would expressions as provisional designations and to indicate their falseness, it is also be ultimately false, its meaning just as inexpressible. The Zhong Lun necessary to hint at the meaning of emptiness linguistically, though it ultimately says: “Emptiness is inexpressible, non-emptiness is inexpressible too; both involves falseness. However, compared to that falseness, which is concealed the combination of the two and the position beyond their combination are also and thus entails unwholesome attachments, this falseness is not harmful but inexpressible, it is only expressed by means of provisional designations.”16 wholesome, since it reveals itself and awakes our awareness of the falseness Since the true sense of “emptiness” defies verbalization, the only way to in linguistic expression. The difference between the conventional and the indicate it is to provisionally utilize designations within a limited context and ultimate truth could be characterized as that between falseness concealed and thus make obvious their ultimate falseness. If we use the expression “emptiness” falseness revealed. In this sense, the two truths do not represent a metaphysical in a certain limited context, then we must modify it into “non-emptiness” at or ontological implication; the difference between conventional and ultimate the next “level” in order to indicate that none of these terms is ultimately true truths implies an epistemological difference. or can be correctly used. However, only the expression “emptiness” and its The awareness of falseness on the linguistic level that is brought about contradiction can lead us to the insight that all linguistic expression consists of through linguistic expression requires the differentiation between the two truths provisional designations which must ultimately imply falseness. The Chinese on the one hand and the suspension of their difference on the other side to avoid jiamingWUDQVODWHGDV³SURYLVLRQDOIDOVHGHVLJQDWLRQ´LVXVHGIRUWKH6DQVNULW UHL¿FDWLRQV7KLVVKRZVWKDWZHPXVWUHO\RQWKHFRQYHQWLRQDOZKHQZHGLVFORVH the ultimate. The Zhong Lun says: “All the Buddhas pronounced the dharma 15 ˪ᷕ婾˫ˬ劍㚱ᶵ䨢㱽炻⇯ㅱ㚱䨢㱽炻⮎䃉ᶵ䨢㱽炻ỽ⼿㚱䨢㱽烎˭ See the Zhong Lun to sentient beings based on the two truths. First, by means of the conventional ġġġġġ 7QRSFĪį 16 See the Zhong Lun,˪ᷕ婾˫ˬ䨢⇯ᶵ⎗婒炻朆䨢ᶵ⎗婒炻ℙᶵℙ⎝婒炻Ữẍ`⎵婒˭ truth, second the ultimate truth. If one does not understand how to differentiate ġġġġġ(T30, no. 1564, p. 30, b22-23). between the two truths, one does not understand the real meaning of the deep 372《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy373

Buddha-dharma.” In other words, “Without relying on the conventional truth, UHSUHVHQWDPRGL¿FDWLRQRIOLQJXLVWLFH[SUHVVLRQVLJQLI\LQJHPSWLQHVVLWZRXOG 21 we cannot achieve the ultimate truth. Without achieving the ultimate truth, we not be essentially different from linguistic expression. This also demonstrates cannot achieve nirvana.”18 that we cannot but linguistically disclose our existential habitat, and The two truths therefore unfold the soteriological relevance of the consequently our relationship to it must inescapably involve falseness. Without expression “emptiness” as a linguistic device by means of which awareness this experience of contradiction on the linguistic level, we would not be able of falseness on the linguistic level can be fully realized. The Chinese Sanlun to realize the inevitable falseness of our relationship to our world. This is the master Jizang (549–623) also explains that the conventional and the ultimate soteriological relevance of the contradiction in expressions like “emptiness” are provisional designations mutually depending and thus pointing to falseness and “ultimate truth” which disclose or announce their own falseness. rather than to the true principle.197KLVGRFWULQH¿QDOO\LPSOLHVDQDPELYDOHQW The Chinese “zhendi,” “shengyidi,” or “diyiyidi” correspond to the attitude toward linguistic expression. Seng Zhao expresses this ambivalence Sanskrit “SDUDPƗUWKDVDW\D” and literarily means “examination of truth,” in this way: “Talking about the ultimate defies the conventional; following ³H[DPLQDWLRQRIWKHVXSHULRUPHDQLQJ´RU³H[DPLQDWLRQRIWKH¿UVWPHDQLQJ´ the conventional violates the ultimate.”20 The wholesome mode of linguistic which reveals the epistemological understanding of this term. Hence, these expression which corresponds to the ultimate and realizes falseness must defy terms do not refer to “ultimate reality” or “nature of reality” in a metaphysical the univocal mode of linguistic expression on the conventional level, which in sense. Insights based on this sense of the ultimate imply that in terms of turn entails the unwholesome and violates the ultimate inasmuch as it conceals our existence, reality and illusoriness are indivisible and inseparable; hence falseness. Consequently, ambiguity becomes an obvious mark of the language the ultimate seems to now be interpreted as the highest skill in realizing or of Seng Zhao, and of many other Buddhist thinkers, which expands on the achieving an adjustable wisdom, one which would avoid the commitment Buddhist meaning of the ultimate. If we do not hint at emptiness or the ultimate, to any ultimate assertion about reality. Various Chinese thinkers of different then we do not realize that inversions are just inversions and, consequently, we periods agree with this insight; Seng Zhao quoting a Sutra, for example, says: cannot disclose the Buddhist path of transformation. Yet the only ways we can ³$OOGKDUPDVDUHIDOVHSURYLVLRQDOVLJQVDQGXQUHDO,WLVOLNHDSHUVRQZKRLV hint at emptiness are through linguistic expression or silence, and neither of magically conjured, and this does not mean that the magically conjured person these conforms to the inexpressibility of its true sense. As silence would only is not there; it only means that this person who is magically conjured is not a real person.”22 It is all about dealing with falseness or illusion, or perhaps

See the Zhong Lun, ( T30, no. 1564, p. 32, c16-19). virtuality in a soteriological and epistemological sense, but not with reality 18 See the Zhong Lun 7QRSD 19 See Jizang’s Dasheng Xuanlun , (Profound Treatise on the Great VehicleĪĭ˪⣏Ḁ䌬婾˫ ˬḴ媎侭炻味㗗妨㔁ᷳ忂娖炻䚠⼭ᷳ`䧙炻嘃⭪ᷳ⥁⮎炻䩖ᷕ忻ᷳ㤝嘇ˤ㖶⤪Ἦ 21 This at least is the viewpoint of Zhiyi, who says that silence equals articulation. ⷠὅḴ媎婒㱽炻ᶨ侭ᶾ媎炻Ḵ侭䫔ᶨ佑媎炻㓭Ḵ媎ⓗ㗗㔁攨炻ᶵ斄⠫䎮ˤ˭ĩT45, 22 See the Zhao Lun – Buzhenkong Lun,˪倯婾˫ˬ媠㱽`嘇ᶵ䛇˗嬔⤪⸣⊾Ṣˈ朆䃉 QRSD ġġġġ⸣⊾Ṣ˗⸣⊾Ṣˈ朆䛇Ṣḇˤ˭( T45, no. 1858, p. 152, c19-20). 20 See the Zhao Lun – Wubuqian Lun, ˪倯婾˫ˬ⣓婯䛇⇯微὿炻枮὿⇯忽䛇ˤ˭(T45, no. 1858, p. 151, a15-16). 374《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy375 in a metaphysical meaning. Seng Zhao’s illustrating quotation explains the on the conventional level possible. For example, our common experience that, ambiguous title of his treatise “Buzhen Kong” ( ᶵ䛇䨢), which means both according to changing circumstances, one could be either a father, or a son, or ³HPSWLQHVVRIWKHXQUHDO´DQG³XQUHDOHPSWLQHVV´7KH¿UVWPHDQLQJ³HPSWLQHVV a teacher, or a student, or a husband, or a brother is only possible due to one’s of the unreal,” denies the existence of real things to which we could point by essential or “real emptiness” (i.e. one is ultimately none of these). However, the means of linguistic expressions, whereas the second implies that this applies manifestation of this emptiness is then again inseparable from such illusoriness also to the expression “emptiness” itself, denying both nothingness and any real on the conventional level. On this interpretation, emptiness appears to be a thing corresponding to this expression. “Emptiness of the unreal” and “unreal kind of transcendental ground for alternation or change on the illusory level of emptiness” must therefore imply each other. The ambiguous Chinese term conventional existence, whereas this illusory level seems to be a kind of inverse “buzhen kong” expresses this mutual implication best. mode manifesting emptiness. The Huayan master Chengguan goes one step further and explains that Similarly, one can only follow the Buddhist path of transformation, Seng Zhao’s “unreal emptiness” just means “real emptiness,” itself inseparable requiring as it does constant adjustment to changing circumstances and from “illusory existence.” He says: “Illusory existence is existence without the conditions, if one becomes empty. Again, emptiness implies that truth and FKDUDFWHULVWLF>RUTXDOLW\@RIH[LVWHQFHUHDOWUXHHPSWLQHVVLVHPSWLQHVVZLWKRXW illusoriness are inseparable, yet they must be constantly distinguished according the characteristic of emptiness. Because this emptiness lacks the characteristic to the two truths. Chinese thinkers tried to illustrate this with the example of a RIHPSWLQHVVLWLVFDOOHGXQUHDOXQWUXHHPSWLQHVV>LPSO\LQJWKHHPSWLQHVV period of sleep during which everything we perceive consists of unreal dreams, of the unreal]. Because this existence lacks the characteristic of existence, even though the fact of dreaming is real. Awareness evoked through insight into it is called unreal [=illusory] existence.”23&KHQJJXDQ¶VSRLQWWKDWUHDOWUXH an emptiness that is inseparable or virtually indistinguishable from inversion emptiness is inseparable from illusory existence refers back to the Heart Sutra, and falseness is like being aware (on a meta-level) that we are dreaming while as well as to a verse in the Zhong Lun that states: “Based on the [true] sense of we dream. Even the ultimate achievement of the Buddhist path is closely bound emptiness, all dharmas [rooted in conditioned co-arising] can be completely up with illusoriness, as is clearly stated by the Tiantai master Zhiyi: “Once the unfolded.”24 Thus the Chinese Huayan school tends to interpret emptiness in practitioner performing the practice of tranquility and bliss falls asleep and this verse as a kind of transcendental condition that makes illusory existence GUHDPVKH¿QGVKLPVHOILQYROYHGLQWKHHQWLUHSURFHVVIURPWKH¿UVWPRPHQW of aspiration until he becomes the Buddha sitting under the Bodhi-tree, turning 23 See Chengguan’s commentary on the Huayan Sutra (80 fascicles)˪⣏㕡⺋ἃ厗♜䴻䔷˫ the dharma-wheel, in order to save sentient beings and cause them to enter ˬ⸣㚱⌛㗗ᶵ㚱㚱˗䛇䨢⌛㗗ᶵ䨢䨢ˤᶵ䨢䨢㓭ˈ⎵ᶵ䛇䨢ˤᶵ㚱㚱㓭ˈ⎵朆⮎㚱ˊ˭ ġĩ7QRSFĪ. Chengguan’s viewpoint does not differ from that of Fazang, QLUYDQDDQGWKHQZKLOHKHLVZLGHDZDNHKHUHDOL]HVWKDWWKLVLVZDVRQO\ who utilizes the same terminology and arguments; however, the way Chengguan unfolds 25 this argument is more concise. one single instant of dreaming.” What we perceive in our dreams is after all 24 See the Zhong Lun˪ᷕ婾˫ˬẍ㚱䨢佑㓭ˈᶨ↯㱽⼿ㆸˊ˭(T30, no. 1564, p. 33, a22). 25 See Zhiyi’s Mohe zhiguan (The Great Calming and Contemplation); T 46, no. 1912, p. 54c19-22. 376《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy377 unreal, though the fact of our dreaming is undeniably real; however, when we relevance of falseness and establishes its own view of inverse instructiveness as take our awareness of this (of the fact that we were dreaming) as an epistemic- found in statements such as “suffering is bliss,” “evil is good,” or “ignorance is propositional reference to our existence we still do not get beyond the sphere of dharma-nature.” The crucial Tiantai doctrine of the “threefold contemplation,” unreality. The contradiction of performance that emerges in the self-reference based on the concept of the two truths and the middle way, expresses of emptiness thus evokes the awareness of this inseparability of illusoriness most directly the ambiguity of falseness. The first mode of this threefold and truth, and this also implies the inseparability of the expressible and contemplation focuses on emptiness and sees (realizes) the inevitable falseness inexpressible. involved in the relationship between ourselves and our existential habitat. It The soteriological relevance of this contradiction and that inseparability WHUPLQDWHVDOOUHL¿FDWLRQVDULVLQJIURPRXUOLQJXLVWLFUHIHUHQFHVWKLVLVFDOOHG consists in disclosing the positive value of falseness as an expedient means. On ³HQWHULQJHPSWLQHVVIURPWKHIDOVHSURYLVLRQDO´ cong jia ru kong ⽆`ℍ䨢 the level of linguistic expression, this contradiction enables us to be aware of ). Since this one-sided nullifying of all linguistic expressions even obstructs the inevitable falseness of linguistic expression, the inescapable involvement the explication of the Buddha-dharma, the second mode sees or detects of our existence in illusoriness and, furthermore, its fundamental ambiguity. the soteriological relevance and instructiveness of a falseness completely Such awareness is the “value-experience” that falseness may be positive, as transparent; this is called “entering the false provisional from emptiness” (cong long as it is not mistaken as a reality but understood as inverse instructiveness. kong ru jia ⽆䨢ℍ`). This mode of contemplation is associated with the The Lotus Sutra so highly esteemed by the Chinese Tiantai and Sanlun schools Bodhisattva-vehicle. Though it is the same falseness contemplated in the two already contains such an evaluation of positive falseness. Its simile of the modes, falseness concealed is considered unwholesome, whereas falseness magically conjured city as well as all the other similes, including that of the revealed is of soteriological value, as it could be utilized in a wholesome way. three carriages, suggests that the transmission and teaching of the dharma must Yet this ultimately soteriological strategy in certain ways depends involve falseness. In the Sutra of the Immeasurable Meanings the Buddha on, or functions as an ambiguity characteristic of the Chinese language and pronounces that his apparition does not really embody the true Buddha, since in effect “exploited” by Mahayana texts. In this sense it is both a textual- KLVWHDFKLQJLV³OLNHWKHHPSW\¿VWSOD\IXOO\DOOXULQJDQLQIDQWLQRUGHUWRDWWUDFW linguistic strategy which “uses” the ambiguities readily at hand and a meta- sentient beings to salvation.”26 Other Mahayana sutras also manifest similar linguistic strategy which reveals or unfolds the limits of language and textuality. tendencies, for instance the 9LPDODNƯUWLQLGHĞDVǌWUD, which states that delusions Therefore in the following sections this strategy that works via textual-linguistic are wisdom. ambiguity will be analyzed through a discussion of examples of such ambiguity In particular, the Chinese Tiantai school elaborates on the soteriological in texts attributed to Seng Zhao, Zhiyi and Dushun.

26 See the Wuliang Jing˪䃉慷佑䴻˫ˬ⤪ἮṎḹˈ䨢㊛娹⮷⃺ˈẍ㬌⹎䛦䓇ˤ˭(T09, QRSD DQGWKHMohe zhiguan˪㐑姞㬊奨˫ˬ䨢㊛娹⮷⃺婀⹎㕤ᶨ↯ˊ˭ 7QRSD 378《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy379

Chengguan, adopt and develop Seng Zhao’s interpretation of this polarity, ɜįġ Ontological Indeterminacy and Ambiguity in emphasizing its necessarily ambiguous character. It therefore seems that Seng the Zhao Lun Zhao’s interpretation has contributed to a more differentiated understanding of $PELJXLW\LQWUHDWLVHVFRPSRVHGE\WKHLQÀXHQWLDO.XPƗUDMƯYDGLVFLSOH emptiness and the two truths in the Chinese traditions of the Tiantai, Sanlun and Seng Zhao can hardly be ignored. P. Swanson’s study is the first of Western Huayan schools. academic works which explicitly hints at this peculiar feature of the Zhao Lun. The ambiguous title Buzhen Kong – “emptiness of the unreal” but also However, Swanson seems to regard the ambiguity in Seng Zhao’s appropriation “unreal emptiness” – as well as the entire exposition of Seng Zhao’s treatise of the two truths as a lack of clarity which has caused confusion in later Chinese suggest that the sage or enlightened person dwells in an existential habitat that Buddhist debates expanding on this subject. In his treatise Buzhen Kong, Seng is illusory, just like that of any other sentient being. Since the enlightened one Zhao resorts to the Daoist antonyms “you” and “wu” to discuss the relationship is constantly aware of this, he is not affected by it. Instead he is highly skilled between the two truths. Swanson points to the ambiguous character of these in utilizing this illusoriness to respond to and transform other deluded beings Daoist terms in the Zhao Lun, and translates them as “existence and non- striving for Buddhist salvation. For all sentient beings including the Buddha, the being” on the one hand, “being and non-existence” on the other hand. He also illusoriness of their world consists in a multitude of distinct yet impermanent states that Zhiyi’s conception of the threefold truth in Tiantai Buddhism tries to forms arising and perishing. Both birth – the image of arising or the beginning clarify such vagueness by means of replacing these antonyms with the Chinese of our existence – and death – the image of perishing or the cessation of Buddhist terms “jia and kong,” which he translates as “conventional existence our existence, are illusions; in virtue of these illusions we must experience and emptiness” and which also correlate with the meaning of the two truths in our existence as impermanent and thus as sorrowful, though the discontinuity Zhiyi’s Tiantai teaching.28 of our existence would also be an illusory viewpoint defying the insight into Swanson accurately describes the ambiguity in Seng Zhao’s appropriation emptiness. The impermanence of all things in sentient beings’ worlds does 29 of the two truths. However, his conclusion that Seng Zhao’s ambiguous not imply the discontinuity of their existence, for these things do not really interpretation of the “you-wu” antonyms represents a vague and immature exist as “things”: they are rather illusory apparitions unceasingly changing 30 XQGHUVWDQGLQJRIWKHWZRWUXWKVRQHZKLFKKDVFDXVHGFRQIXVLRQDQGKDV¿QDOO\ into other illusions. On the one hand, there is the impermanence of unreal been replaced by the Tiantai concept of the threefold truth, is questionable. apparitions which we cannot escape; on the other hand, there is the continuity Many influential Buddhist thinkers, including Zhiyi, Jizang, Fazang and of our existence devoid of any mark of beginning and ceasing but consisting of

29 This section will be also published in the article Textual Pragmatics in Early Chinese 6HHWKHLQLWLDOSKUDVHRIWKH¿UVWFKDSWHURIWKHZhong Lun, which explains that “neither Madhyamaka Texts, forthcoming in 3KLORVRSK\(DVWDQG:HVW vol. 68 No 3, (2015). arising nor perishing, neither permanence nor discontinuity” is a necessary feature of 28 The subsequent discussion refers to the Chinese “jia” `ŵhrough the previous term things based on conditioned co-arising; T30, no. 1564, p. 1, b1 30 ³IDOVHSURYLVLRQDO´LQVWHDGRIXVLQJ6ZDQVRQ¶VWUDQVODWLRQ³FRQYHQWLRQDOH[LVWHQFH´ Look at the Chinese Buddhist expression of “huanhua” ⸣⊾ ĭ which refers to the level of conventional existence and which is a compound of the characters for illusion and change. 380《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy381

WKLVXQFHDVLQJÀX[RIXQUHDODSSDULWLRQV31 The enlightened one, realizing this, to the reverse: realizing the emptiness of the ultimate must be complemented continually adjusts himself and responds to this unceasing change of unreal by realizing the continuity of our existence, which realization is based on the apparitions. Seng Zhao says: “The sage utilizes all kinds of change without conventional. Insight into a continuity indistinguishable from the falseness of changing; he undergoes uncountable delusions and constantly passes through the conventional and insight into an impermanence indistinguishable from the unaffected.”32 Again, while the impermanence and illusoriness of our existence emptiness of the ultimate must complement each other. This complementary cannot be denied, neither can its (apparent) continuity. relationship between the two truths also shows that truth and falseness cannot As the Buddhist path to liberation or salvation involves a process of ultimately be differentiated. cultivation and transformation, Chinese Buddhist thinkers often stress the Seng Zhao thus endorses the insight that truth and falseness are ultimately soteriological implications of this polarity of impermanence and continuity: indistinguishable. He also stresses that this non-differentiation becomes evident “in spite of emptiness there is no discontinuity; in spite of continuity there is if we scrutinize the complementary relationship between the two truths. In a no permanence; neither harmful nor blissful acting disappears completely.”33 way that is analogous to Jizang’s exposition expanding on the polarity and In Chinese Buddhism there is also a tendency to explain the complementary mutuality between impermanence and continuity, Seng Zhao appeals to the relationship between the two truths by means of this polarity. For example, Daoist and Xuanxue “you-wu” binary – translated as existent and non-existent Jizang points out that “based on the conventional we realize continuity; based – to hint at the complementary relationship between the two truths. However, on the ultimate we realize impermanence.”34 Insight into the continuity of our unlike Jizang, Seng Zhao deliberately lays out the ambiguous meaning of this existence appeals to the conventional, which involves unreal constructions and binary in order to point to the non-difference of truth and illusion – which I IDOVHUHL¿FDWLRQV7KHUHIRUHDWWKHVDPHWLPHWKLVLQVLJKWPXVWEHEDODQFHGE\ have described elsewhere as ontological indeterminacy. the insight into the impermanent and illusory side of our existence based on Seng Zhao says: “Truly corresponding to things and passing through realizing the emptiness of the ultimate. This complementary view also applies smoothly means that none of these things appears to be obstructive. Neither going beyond conventional falseness nor beyond ultimate truth implies that

31 The “eight negations” corresponding to the emptiness of everything based on dependent things’ nature does not change. Their nature does not change because there is FRDULVLQJPDNHXSWKHLQLWLDOYHUVHRIWKH¿UVWFKDSWHULQWKH0ǌODPƗGK\DPDND.ƗULNƗ [illusory] existence, though nothing [really] exists. None of these things appears DFFRUGLQJWRWKH.XPƗUDMƯYDWUDQVODWLRQ DQGH[SUHVVWKLVWKRXJKW³QHLWKHUDULVLQJQRU perishing, neither permanence nor discontinuity, neither unity nor separation, neither to be obstructive because nothing [really] exists, though there is [illusory] coming nor leaving;” T 30, p. 30, a1. 32 See the Zhao Lunǉ㚷䄆Ǌǋ㚆Ӫ҈ॳॆ㘼н䆺Ǆን㩜ᜁ㘼ᑨ䙊㘵Ǆǌ( T45, no. existence. As nothing [really] exists, though there is [illusory] existence it is 1858, p. 153, a1-2). called not existent. As there is [illusory] existence, though nothing [really] 33 This is a quotation from the Dazhidu LunZKLFKFDQEHDOVRIRXQGLQWKH.XPƗUDMƯYD translation of the 0ǌODPƗGK\DPDND.ƗULNƗ and is frequently quoted by Zhiyi, Jizang, exists it is called not non-existent. This does not mean that there are no things, Fazang, Chengguan and other masters (T 25, no. 1509, p. 64, c9-10). 34 See Jizang’s Sanlun xuanyi (The Profound Meaning of the Three Treatises)˪ᶱ婾䌬佑˫ but rather that things are not real things. If things are not real things, what could ġġġˬẍ㚱ᶾ媎炻㗗㓭ᶵ㕟ˤẍ䫔ᶨ佑炻㗗㓭ᶵⷠˤ˭ĩT45, no. 1852, p. 11, c13-14). be referred to as a thing? […] Therefore, the Sutra of the Shining Wisdom says: 382《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy383

‘Ultimate truth means non-achievement; whereas conventional truth implies single subject matter, we indicate it with two designations.”35 achievements. Achievements are the false signs of non-achievement; whereas The Chinese character “you” generally means both being-present and non-achievement is the true name of achievements.’ The true name does not existing as well as having. Seng Zhao understands existing as being-present. imply existence in spite of this truth; whereas the false signs do not imply non- However, this involves an ambiguity for it can mean both existing in terms of existence in spite of this falseness. Therefore, the truth we talk about does not being-present as illusion and existing in terms of being-present as something [really] exist, whereas the falseness we talk about is not non-existent. The two real. Hence, “you” could mean both “really existent” and “illusorily existing.” as cases we talk about are not the same, though the two as principles are not The expression “illusory existence” implies the presence of unreal things, different. Therefore, the Sutra of the Great Wisdom says: ‘Is there a difference which, again, means that these things do not really exist. However, the between the ultimate and the conventional truth? No, there is no difference.’ expression “illusory existence” does not really represent a contradiction, since This Sutra only distinguishes between the ultimate elaborating on what is not illusory views about our existence may affect or even shape this existence and existent and the conventional expanding on what is not non-existent. How is it thus it cannot be denied that they may be an effective part of it. Again, the possible that this duality of truth can be projected upon [real] things? However, linguistic designation of anything as a distinctive “thing” in our existential it is coherent to consider all things as not existent, as well as it is coherent to KDELWDWLVFRQVLGHUHGDVIDOVHUHL¿FDWLRQLQYHUVLRQRUXQUHDOFRQVWUXFWLRQVXFK consider them as not non-existent. As it is coherent to consider things as not a thing is not really but illusorily existent or present. In order to indicate this existent, we can say that they do not [really] exist, though they [illusorily] exist. thing as an illusory form of existence we must deny the “you,” changing it into As it is coherent to consider things as not non-existent, we can say that they its opposite form “wu” – non-existence – which again could mean both “not are not [completely] non-existent, though they do not exist. Though they do [really] existing” and “[completely] non-existent.” Things linguistically referred not exist, they are not [completely] non-existent; this does not mean that ‘not WRDUHIDOVHUHL¿FDWLRQVRUXQUHDOFRQVWUXFWLRQVDQGWKXVDUHQRWUHDOO\H[LVWHQW existing’ amounts to nothingness. Though they [illusorily] exist, they do not though their mode of illusory presence cannot be denied in the sense of being [really] exist; this does not mean that such existence amounts to real existence.

Their existence is not real, and their non-existence is not devoid of traces. 35 See the Zhao Lun – Buzhenkoang Lun˪倯婾˫ˬ婈ẍ⌛䈑枮忂ˈ㓭䈑卓ᷳ微ˤ⌛‥ ⌛䛇ˈ㓭⿏卓ᷳ㖻ˤ⿏卓ᷳ㖻ˈ㓭晾䃉侴㚱ˤ䈑卓ᷳ微ˈ㓭晾㚱侴䃉ˤ晾㚱侴䃉ˈ However, existence and non-existence are opposite designations, though they ㇨媪朆㚱ˤ晾䃉侴㚱ˈ㇨媪朆䃉ˤ⤪㬌ˈ⇯朆䃉䈑ḇˈ䈑朆䛇䈑ˤ䈑朆䛇䈑ˈ㓭㕤 implications must converge. … If we scrutinize this linguistic exposition about ỽ侴⎗䈑˛Ă㓭㓦⃱ḹ˖䫔ᶨ䛇媎ˈ䃉ㆸ䃉⼿ˤᶾ὿媎㓭ˈὧ㚱ㆸ㚱⼿ˤ⣓㚱⼿⌛ 㗗䃉⼿ᷳ‥嘇ˤ䃉⼿⌛㗗㚱⼿ᷳ䛇⎵ˤ䛇⎵㓭ˈ晾䛇侴朆㚱ˤ‥嘇㓭ˈ晾‥侴朆䃉ˤ existence and non-existence, how is it possible that this is only a contradictory 㗗ẍ妨䛇㛒▿㚱ˈ妨‥㛒▿䃉ˤḴ妨㛒⥳ᶨˈḴ䎮㛒⥳㬲ˤ㓭䴻ḹ˖䛇媎὿媎媪㚱䔘俞˛䫼㚘䃉䔘ḇˤ㬌䴻䚜彗䛇媎ẍ㖶朆㚱ˈ὿媎ẍ㖶朆䃉ˤ寰ẍ媎Ḵ侴Ḵ㕤䈑⑱˛ VSHHFK"«7KHVSHHFKDERXWH[LVWHQFHMXVWUHIHUVWRIDOVHSURYLVLRQDOH[LVWHQFH 䃞⇯叔䈑㝄㚱℞㇨ẍᶵ㚱ˈ㚱℞㇨ẍᶵ䃉ˤ㚱℞㇨ẍᶵ㚱ˈ㓭晾㚱侴朆㚱ˤ㚱℞㇨ to elucidate that it is not [completely] non-existent; we utilize the [expression] ẍᶵ䃉ˈ㓭晾䃉侴朆䃉ˤ晾䃉侴朆䃉ˈ䃉侭ᶵ䳽嘃ˤ晾㚱侴朆㚱ˈ㚱侭朆䛇㚱ˤ劍㚱ᶵ⌛䛇ˈ䃉ᶵ⣟嶉ˤ䃞⇯㚱䃉䧙䔘ˈ℞农ᶨḇˤĂ⮳㬌㚱䃉ᷳ妨ˈ寰䚜⍵婾侴⶚ non-existence to point out that it is not [real] existence. Though we deal with a ⑱ˤ劍ㅱ㚱ˈ⌛㗗㚱ˈᶵㅱ妨䃉ˤ劍ㅱ䃉ˈ⌛㗗䃉ˈᶵㅱ妨㚱ˤ妨㚱ˈ㗗䁢`㚱ẍ 㖶朆䃉ˤῇ䃉ẍ彐朆㚱ˤ㬌ḳᶨ䧙Ḵˤ˭( T45, no. 1858, p. 152, b3-c14). 384《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy385

“completely non-existent.” The affirmative “you” – “[illusorily] existing” – what kind of thing could else exist? Therefore, we know all things are unreal and the negative “wu” – “not [really] existing” – contain the same implication, DQGDOZD\VIDOVHSURYLVLRQDOVLJQV´ As the conventional understanding of they are mutually inclusive. Therefore, Seng Zhao combines the two opposite this polarity as “really existent” and “completely non-existent” is as unreal as expressions and states that this is not a real contradiction. “here and there,” we ultimately see the emptiness of the two opposites, which Of course, it is also possible to take the Chinese “you-wu” as mutually Seng Zhao expresses as “neither existent nor non-existent” and alternatively exclusive opposites: being “really existent” and “completely non-existent.”36 expounds as the “middle way.”38 The negation of “existent” means emptiness However, the two terms are not “really” total opposites but correlative and the negation of “non-existent” means “emptiness of emptiness;” combined opposites like high – low, visible – hidden, right – left, here – there etc., for together, the two accomplish the ultimate meaning of emptiness. Again, Seng each term depends for its meaning on its opposite, its own negation: “up” only Zhao immediately adds the explanation that this does not nullify all things; it has a meaning in relation to “down,” etc. That is, without its opposite neither just expresses an ontological indeterminacy or ambiguity, implying that the real term or idea can be taken as independently real; due to their interdependence, and the false sides of our existence are ultimately indistinguishable. they become in effect unreal constructions, and you-wu is the “type” of all There are of course other possibilities in Chinese language for univocally such relative-opposite constructions. The section following the previous expressing “illusory existence”; for example, the Chinese “jiayou´±IDOVH quotation from the Zhao Lun explicitly discusses this. “Therefore, the Zhong provisional existence, “huanyou” – illusory existence, or “siyou” – seeming to Lun explains: No ‘here and there’ inheres in things; however, only humans hold exist. However, “illusory existence” sounds as paradoxical as “existent yet non- that here is [really] here, and there is [really] there. But from the standpoint of existent” or “existence without the mark of existence.”39 Seng Zhao utilizes there, here is there, and there is here. ‘Here and there’ cannot be determined the paradoxical mode of linguistic articulation to point out that the ontological just by one single name, whereas the deluded person believes in their apodictic indeterminacy of something which is not really but only illusorily present still certainty. Though ‘here and there’ do not originally exist, from the outset the implies a type of existence, one which is devoid of a core sustaining reality, and deluded view is not non-existent. Realizing that ‘here and there’ do not exist, hence one which cannot be linguistically referred to without involving falseness. Neither the univocal expression “existence” nor its opposite “non-existence”

36 6ZDQVRQWULHVWRSRLQWWRWKLVDPELJXLW\WKURXJKKLVWUDQVODWLRQ³FRQYHQWLRQDOH[LVWHQFH QRQEHLQJ´ZKLFKFRUUHVSRQGVWRP\³LOOXVRULO\H[LVWLQJQRWUHDOO\H[LVWLQJ´DQG 37 See the Zhao Lun˪倯婾˫ˬ㓭ᷕ奨ḹ˖䈑䃉⼤㬌ˈ侴Ṣẍ㬌䁢㬌ˈẍ⼤䁢⼤ˤ⼤Ṏ KLV³EHLQJDQQLKLODWLRQ´FRUUHVSRQGLQJWRP\³UHDOO\H[LVWHQWFRPSOHWHO\QRQH[LVWHQW´ ẍ㬌䁢⼤ˈẍ⼤䁢㬌ˤ㬌⼤卓⭂᷶ᶨ⎵ˤ侴べ侭㆟⽭䃞ᷳ⽿ˤ䃞⇯⼤㬌⇅朆㚱ˈべ Swanson’s translation recognizes this ambiguous structure; however, he does not explicitly 侭⇅朆䃉ˤ㖊ぇ⼤㬌ᷳ朆㚱ˈ㚱ỽ䈑侴⎗㚱⑱˛㓭䞍叔䈑朆䛇ˈ`嘇ᷭ䞋ˤ˭(T45, explain that, for Seng Zhao, so-called “conventional existence” means illusion or falseness, no. 1858, p. 152, c23-28). and that this ambiguity is necessary for pointing to the indifference of truth and illusion 38 See the Zhao Lun ˪倯婾˫ˬᷕ婾ḹ˖媠㱽ᶵ㚱ᶵ䃉侭ˈ䫔ᶨ䛇媎ḇˤ˭(T45, no .Swanson writes: “This vague and imprecise use of you and wu, and the habit of . 1858, p. 152, a29-b1). discussing the two truths in this context, was a bad habit which afflicted the Chinese 39 See Zhiyi’s Mohe zhiguan T 46, p. 55, a24, Chengguan’s commentary on the Huayan discussion of this issue for centuries.” See P. Swanson, Foundations of T’ien-t’ai Sutra˪⣏㕡⺋ἃ厗♜䴻䔷˫ġ 7QRSFĪ炻DQGRU-L]DQJ¶VFRPPHQWDU\ Philosophy – The Flowering of the Two Truths Theory in Chinese Buddhism; Nagoya: on the Lotus Sutra˪㱽厗䌬婾˫ġ 7QRSEF Nanzan Institute for Religion and Culture 1989; p. 35. 386《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy387 would be an appropriate term for this, since they are unreal constructions on the discussed in terms of ‘existence’ and ‘non-existence.’ Emptiness is discussed in conventional level. The type of existence Seng Zhao talks about can neither be WHUPVRIHPSWLQHVVEHFDXVHHPSWLQHVVQXOOL¿HVH[LVWHQFH5HIHUUHGWRDVQRQ H[FOXVLYHO\DI¿UPHGQRUH[FOXVLYHO\GHQLHGE\PHDQVRIXQLYRFDOH[SUHVVLRQV emptiness, it implies that there is no mark of emptiness; hence, it does not defy thus he chooses the paradoxical mode of articulation which, eventually, does H[LVWHQFH([LVWHQFHLVGLVFXVVHGLQWHUPVRIH[LVWHQFHVLQFHH[LVWHQFHQXOOL¿HV not really represent a contradiction but is rather an ambiguous type of linguistic emptiness. Referred to as non-existence, it implies detachment from the mark expression that may best expose this ontological indeterminacy. of existence; hence, it does not defy emptiness.”42 Other Chinese Buddhist masters following Madhyamaka viewpoints The relationship between emptiness and existence discussed by Chengguan generally adopt the ambiguous rhetoric unfolded in Seng Zhao’s exposition is similar to Seng Zhao’s exposition of non-existence and existence. On the of the ontological indeterminacy of things based on dependent co-arising. one hand, emptiness and existence contradict each other; on the other hand, The most prominent among these masters are Zhiyi, Jizang, Fazang, and they also include each other. Each side overstates what the opposite side fails Chengguan. They not only adopt this ambiguous rhetoric but also continue to accentuate, as long as both sides are considered as univocal expressions. to develop it.40 The Tiantai and Sanlun schools distinguish between different However, utilized as opposite expressions mutually nullifying yet exclusively levels of emptiness, and Tiantai concepts such as the dharma-realm, the referring to each other, they perform the functions of mutual restriction and threefold truth and the threefold contemplation are construed in a way which complementation. In this regard, their mutuality is like that of emptiness and not only justifies but also requires an ambiguous strategy for their linguistic WKHIDOVHSURYLVLRQDOLQ=KL\L¶VFRQFHSWRIWKHWKUHHIROGFRQWHPSODWLRQ7KHLU exposition.41 Both Zhiyi, the famous Tiantai master, and Chengguan, the fourth UHVWULFWLYHIXQFWLRQRIPXWXDOQXOOL¿FDWLRQLVOLQJXLVWLFDOO\LQGLFDWHGE\PHDQV Huayan patriarch in the later Tang-dynasty, discuss emptiness and existence in of mutual negation as in the threefold contemplation of Zhiyi, such that the the same ambiguous way we have seen in Seng Zhao’s exposition of existence HQWLUHUHODWLRQVKLSRIPXWXDOQXOOL¿FDWLRQHTXDOO\UHVWULFWLQJERWKVLGHVLQWKLV and non-existence. Chengguan most explicitly points to this ambiguity in his opposition is in the position of the middle. Consequently Chengguan says: commentaries on the Huayan Sutra (Garland Sutra): “Emptiness and existence “The meaning of the middle way is neither that of emptiness nor existence.”43 respectively imply two meanings: the two meanings of emptiness are discussed However, in the Tiantai teaching of Zhiyi the ultimate step consists in realizing in terms of ‘emptiness’ and ‘non-emptiness’; the two meanings of existence are that the two sides are inseparable and equally relevant, since mutual restriction again implies mutual complementation. The ultimate meaning of the middle, 40 See for example Zhiyi’sǉ࿉⌅㬞㨟㏃⦴㗙Ǌ 7QRSF ǉ᪙䁦→㿰Ǌ (T46, no. 1911, p. 55, c11-13); Jizang’sġǉབྷ҈⦴䄆Ǌġ 7QRSF ǉҼ 䄖㗙Ǌ (T45, no. 1854, p. 83, b18-20), (T45, no. 1854, p. 110, c1-2); Fazang’sǉ㨟೤䙺 42 See Chengguan’s commentary on the text ascribed to Dushun, the Huayan fajie xuanjing ᗳ⌅⭼䁈Ǌ 7QRSF &KHQJJXDQ¶Vǉབྷᯩᔓ֋㨟೤㏃䳘⮿╄㗙 ˪厗♜㱽䓴䌬掉˫ˬ䨢㚱⎬㚱Ḵ佑ˤ䨢Ḵ佑侭ˈ媪䨢朆䨢ˤ㚱Ḵ佑侭ˈ媪㚱朆㚱ˤ 䡄Ǌ 7QRSD 䨢ᷕ妨䨢侭ˈẍ䨢⽭䚉㚱㓭ˤ妨朆䨢侭Ṏ䃉䨢䚠㓭ˈ⍰ᶵ䣁㚱㓭ˤ㚱ᷕ妨㚱侭ˈ㚱 41 See the Mohe zhiguan T 46, no. 1911, p. 54, c18-23 and the Fahua xuanyi7QR ⽭䚉䨢㓭ˤ朆㚱侭㚱䚠暊㓭ˈ⍰ᶵ䣁䨢㓭ˤ˭ 7QRSD ˊ p. 682, c2-9. 43 See Chengguan’s commentary on the Huayan Sutra˪⣏㕡⺋ἃ厗♜䴻䔷˫ˬ朆䨢朆㚱 ġġġġ㗗ᷕ忻佑˭ 7QRSF 388《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy389 here, is just this reciprocity between emptiness and the provisional. Emptiness, RQHVWDQGSRLQW2QO\WKHWH[WRIWKH¿UVWWZRVHFWLRQVLVDPELJXRXV6LQFHWKH the provisional and the middle not only include but also embody each other; VHFRQGVHFWLRQLVWKHUHYHUVDORIWKH¿UVW,ZLOORQO\GLVFXVVWKHIRXUVWDQGSRLQWV this is called the threefold contemplation. The threefold truth embracing the in the “contemplation focusing on distinctive form reverting to emptiness.” conventional, ultimate and primary truth of the middle way correlates with this The starting point is a famous passage from a text known as the Heart Sutra threefold contemplation. stating that distinctive form is not different from emptiness and that emptiness Furthermore, Zhiyi resorts to the indeterminacy of word class of Chinese is not different from distinctive form.45 The focus of the section discussed characters to linguistically “realize” or “embody” this threefold meaning of below is the ambiguous relationship between emptiness and distinctive form. each of the three expressions, whereas Huayan-masters appeal to the semantic “Real emptiness,” according to Huayan-masters, must be expounded within the ambiguity of Chinese characters to exemplify the bipolar falseness in linguistic context of this ambiguous relationship. expressions. The subsequent section of this paper will explore a selection from DWH[WDVFULEHGWRWKH+XD\DQPDVWHU'XVKXQZKLOHWKH¿QDOVHFWLRQLQWURGXFHV 1.) “Distinctive form is not emptiness, since it is emptiness. Why is itso? an example from one of Zhiyi’s commentaries to the Lotus Sutra. As distinctive form is not emptiness in the sense of discontinuity, it is not emptiness. However, what distinctive form embodies is real emptiness. ɝįġLinguistic Strategies Based on Semantic Ambiguity Therefore, we say that it is emptiness. Just because it is real emptiness, it is in the Huayan School not emptiness in the sense of discontinuity. Therefore, we can say that, since Chengguan’s short edition of the Huayan fajie xuanjing (The Profound it is emptiness, it is not emptiness.”46 Mirror of the Dharma-realm in the Garland Sutra)44 discusses three major levels of contemplation: the “contemplation of real emptiness,” “contemplation This first passage criticizes the division between distinctive form and of the non-obstruction between principle and things,” and “contemplation of emptiness and suggests their indivisibility. It deals with two different meanings WKHXQLYHUVDOLQWHUSHQHWUDWLRQDQGLQFOXVLRQ´7KHVHFWLRQLQTXHVWLRQLVWKH¿UVW of emptiness – “real emptiness” and “emptiness in the sense of discontinuity.” level, “contemplation of real emptiness.” This level, again, is subdivided into (PSWLQHVVLQWKH¿UVWSDUWRIWKHLQLWLDOSKUDVHPHDQV³HPSWLQHVVLQWKHVHQVH four sections discussed according to ten standpoints. The first two sections, of discontinuity,” whereas emptiness in the second part of the initial phrase “contemplation focusing on distinctive form reverting to emptiness” and “contemplation elucidating emptiness as indivisible from distinctive form,” 45 The Heart Sutra is a brief excerpt from a section in the PaJcaviMZatisAhasrikApraj- JApAramitA-sUtra˪⣏凔劍㲊伭囄⣂䴻 001-200 ⌟˫ˬ刚ᶵ䔘䨢ˈ䨢ᶵ䔘刚ˤ刚⌛ discuss four standpoints, whereas the third and the fourth sections express ġ㗗䨢ˈ䨢⌛㗗刚ˤ⍿゛埴嬀ᶵ䔘䨢ˈ䨢ᶵ䔘⍿゛埴嬀ˤ⍿゛埴嬀⌛㗗䨢ˈ䨢⌛㗗⍿ ġ゛埴嬀ˤ˭( T05, no. 220, p. 22, b3-5). 46 See the Huayan fajie xuanjing˪厗♜㱽䓴䌬掉˫ˬᶨ刚ᶵ⌛䨢ˈẍ⌛䨢㓭ˤỽẍ㓭˛ 44 See the English translation of R.M. Gimello, Chih-Yen (602-668) and the Foundations of ġẍ刚ᶵ⌛㕟䨢㓭ˈᶵ㗗䨢ḇˤẍ刚冱橼㗗䛇䨢ḇˈ㓭ḹẍ⌛䨢㓭ˤ列䓙⌛㗗䛇䨢ˈ Hua-Yen Buddhism3K'GLVVHUWDWLRQ&ROXPELD8QLYHUVLW\SS ġ㓭朆㕟䨢ḇˤ㗗㓭妨䓙㗗䨢㓭ˈᶵ㗗䨢ḇ˭ 7QRSD

390《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy391 implies “real emptiness.” The initial phrase is not really contradictory but and emptiness in an indivisible manner; for example the color of tea, analogous ambiguous. The two meanings of emptiness exclude each other like “real to distinctive form, may change from green to yellow due to the brightness existence” and “illusory existence.” Chengguan’s commentary explains that, RIOLJKWZKLFKPHDQVWKDWWKLVWHDGRHVQRWUHDOO\KDYHDQ\GH¿QLWHFRORUWKH according to the Zhong Lun, the notions of continuity and emptiness must imply DEVHQFHRIFRORULQWHDH[HPSOL¿HVLWVHPSWLQHVV+RZHYHUWKLVRQO\EHFRPHV each other; otherwise cultivation based on the Buddhist path would not entail evident if tea changes its color due to the brightness of light; conversely, tea can transformation. Continuity without emptiness would condemn sentient beings to change its color only if it is itself colorless; this may illustrate the inseparability abide permanently in the state of the unenlightened; whereas “emptiness in the of emptiness and distinctive form. However, this inseparability of distinctive sense of discontinuity” seems to suggest a misunderstanding of the concept of form and emptiness cannot be misinterpreted in terms of “identity.” The “real emptiness,” because emptiness excluding continuity in effect “terminates,” subsequent passage criticizes a concept of “indivisibility,” interpreting it in obstructing transformation. Distinctive form is synonymous with “illusory terms of “identity.” existence,” which is empty of any core that can sustain reality and therefore embodies an emptiness that implies continuity. According to this viewpoint, 2.) “Distinctive form is not emptiness, since it is emptiness. Why is it so? emptiness implying continuity and illusory existence are inseparable. Asthe marks of blue and yellow color are not [identical with] the principle In one of his commentaries on the Huayan Sutra, Chengguan elucidates of real emptiness itself, we say that they are not emptiness. However, blue the ambiguous relationship between real emptiness and illusory existence. “If or yellow are devoid of any core that sustains reality, which implies that we expound emptiness and existence, we receive two meanings of [for] each. they are nothing but emptiness; therefore, we say that they are emptiness. First, real emptiness must nullify illusory existence; otherwise it would not be Just because emptiness, which means absence of any reality-sustaining core real emptiness. Second, real emptiness must accomplish illusory existence; of blue and yellow, is not blue and yellow itself, we say that they are not otherwise, once again, it would not be real emptiness. Illusory existence also emptiness.”48 contains two meanings. First, illusory existence must conceal real emptiness, as emptiness is invisible and existence is visible. Second, illusory existence does This second passage criticizes a mistaken concept concerning the QRWREVWUXFWUHDOHPSWLQHVVDVLOOXVRU\H[LVWHQFHQXOOL¿HVLWVHOIDQGWKXVFDXVHV inseparability of emptiness and distinctive form, and stresses the necessity of real emptiness to become visible.” According to Chengguan’s viewpoint, change as we experience it in our existence must involve both illusory existence 48 See the Huayan fajie xuanjingǉ㨟೤⌅⭼⦴䨑Ǌǋ㿰ᴠǄҼ㢢нণオˈԕণオ᭵Ǆ օԕ᭵˛ԕ䶂哳ѻ⴨ˈ䶎ᱟⵏオѻ⨶ˈ᭵ӁнণオǄ❦䶂哳❑億ˈ㧛нⲶオˈ᭵ ӁণオǄ㢟ԕ䶂哳❑億ѻオ䶎ণ䶂哳ˈ᭵Ӂнণオҏˊǌ 7QRSE 47 See Chengguan’s commentary on the Huayan Sutra˪⣏㕡⺋ἃ厗♜䴻䔷˫ˬ⍰攳㬌䨢 29). Gimello translates the initial phrase of the two passages: “Forms are not identical with 㚱ˤ⎬㚱Ḵ佑ˤᶨ䛇䨢⽭䚉⸣㚱ˈẍ劍ᶵ䚉⸣㚱朆䛇䨢㓭ˤḴ䛇䨢⽭ㆸ⸣㚱ˈẍ劍 HPSWLQHVVEHFDXVHWKH\DUHLGHQWLFDOZLWKHPSWLQHVV´ *LPHOOR ,WKLQNWKDW 䣁⸣㚱朆䛇䨢㓭ˤḴ⸣㚱Ḵ佑侭ˈᶨ⸣㚱⽭央䛇䨢ˈẍ䨢晙㚱䎦㓭ˤḴ⸣㚱⽭ᶵ䣁 the English “identical” not only does not fit but even contradicts the meaning of the 䛇䨢ˈẍ⸣㚱⽭冒䚉Ẍ䛇䨢⽡䎦㓭ˤ˭ 7QRSF Chinese “ji” for reasons I expound in the main text.

392《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy393 distinguishing between the two. The intention now seems to be the opposite emptiness beyond illusory form, since the illusoriness of such distinctive forms of that of the preceding passage, which criticizes the separation between the points back to their emptiness, and their emptiness becomes evident via this two, though the initial phrases in the two passages are identical. Again, the text illusoriness; for this reason, we also cannot deny their indivisibility. From this unfolds ambiguity on two levels. Since the first two passages have opposite standpoint it looks like they are not identical just because of their inseparability. intentions, though their initial phrases are identical, the repetitively used The third passage criticizes a viewpoint which assumes that both identity and phrase “distinctive form is not emptiness, since it is emptiness” is ambiguous difference must be correct or “true” at the same time. in two regards. First, compared to the previous passage, emptiness in the second passage is utilized in a univocal sense; however, the Chinese character 3.) “Distinctive form is not emptiness, since it is emptiness. Why is it so? “ji” corresponding to the English copula “is” is ambiguous, as it could be As there is no distinctive form in emptiness, it is not emptiness. Since all understood as either “inseparable from” or “identical with.” There is no real types of distinctive form are collectively devoid of any reality-sustaining contradiction in this initial phrase of the two passages: in the first case, its core, they are emptiness. This is because all types of distinctive form paradoxical affect is based on the ambiguity of emptiness, and in the second collectively revert to emptiness, which clearly can have no distinctive form. case it is based on the ambiguity of the Chinese character “ji” which originally Therefore, as distinctive form is emptiness, distinctive form is not emptiness. means “to come close to” or “to approach” but here is understood as both This concludes the three passages criticizing deluded viewpoints.”49 “inseparable from” and “identical with.” In both cases the text exploits the semantic ambiguity of Chinese characters. Again, the initial phrase in this third passage is the same as the initial Second, this initial phrase as a whole is ambiguous due to the different phrase in the preceding two passages, though all three cases represent different readings of the two cases; the first reading could be restated as “distinctive PHDQLQJV7KHLQLWLDOSKUDVHLQWKH¿UVWSDVVDJHFULWLTXHVWKHLQVHSDUDELOLW\RI form is not emptiness [in the sense of discontinuity], since it is [real] emptiness distinctive form and emptiness; in the second passage, it critiques the identity [implying continuity],” while the second reading implies the meaning that of the two; and in the third passage, it critiques the assumption that distinctive “distinctive form is not [identical] with real emptiness, since it is [only form and real emptiness are both identical and different at the same time. inseparable] from real emptiness.” Illusoriness consists of unreal marks or In other words, here the initial phrase expresses that non-identity of the two distinctive forms mistakenly assumed to indicate a reality-sustaining core in simultaneously implies their non-difference. The subsequent two phrases in existing things. Compared to these distinctive forms, emptiness devoid of WKLVWKLUGSDVVDJHH[SRXQG¿UVWWKHLUQRQLGHQWLW\DQGWKHQWKHLUQRQGLIIHUHQFH any mark and any distinctive characteristic cannot be illusory but must be emptiness is devoid of distinctive form, thus they are non-identical; distinctive UHDOWKHUHIRUHLWLVQHFHVVDU\WRGLVWLQJXLVKEHWZHHQUHDOHPSWLQHVVDQGIDOVH

49 distinctive forms; we cannot say that the two are identical. However, the See the Huayan fajie xuanjingǉ厗♜㱽䓴䌬掉˫ˬᶱ刚ᶵ⌛䨢炻ẍ⌛䨢㓭ˤỽẍ㓭烎 ẍ䨢ᷕ䃉刚炻㓭ᶵ⌛䨢ˤ㚫刚䃉橼炻㓭㗗⌛䨢ˤ列䓙㚫刚㬠䨢炻䨢ᷕ⽭䃉㚱刚ˤ㗗 first passage suggests that illusory forms are not beyond emptiness, nor is 㓭䓙刚䨢炻㓭刚朆䨢ḇˤᶲᶱ⎍ẍ㱽㍨ね妾炽˭ 7QRSF 394《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy395 form is devoid of a core that can sustain reality, thus they are non-different. The manifestation of real emptiness relies, then, on distinctive forms 7KHIRXUWKDQG¿IWKSKUDVHVVXPPDUL]HRUFRQFOXGHE\VD\LQJWKDWWKHLUQRQ which are ultimately unreal, whereas all distinctive forms subjected to difference must imply non-identity and vice versa. Again, this does not imply a unceasing change are based on emptiness. The exposition of the contemplation real contradiction, since the text does not state that there is an identity between of “real emptiness” necessarily involves an illusory distinctiveness the two which, at the same time, is their difference. This passage just refutes the (distinguishability): emptiness and distinct (distinctive) form are themselves assumption that their relationship must be ultimately contradictory. both distinct and indistinguishable. The level of this exposition itself consists The first part of this discussion of contemplating “real emptiness” of illusory distinctiveness, which essentially is nothing but emptiness. This has suggests that such contemplation must primarily take the relationship between to be shown, which means that the subject matter of this exposition has become emptiness and distinctive form into account, and that this relationship must its own performance. The performance of “contemplating real emptiness” must, be necessarily ambiguous. Consequently, the exposition of this relationship therefore, find the appropriate linguistic means, one which simultaneously also cannot consist of univocal assertions. Rather, such an exposition must exposes (1) the distinction between forms and emptiness, (2) their inseparability, embrace both the inseparability of and the distinction between emptiness and (3) the mutual inclusion of their distinction and inseparability. The DQGGLVWLQFWLYHIRUPDQGWKHKLQWWKDWLQGLYLVLELOLW\LQVHSDUDELOLW\LQFOXGH repeated initial phrase in these three passages which apparently can express distinction and vice versa. It must also point out that neither identity, nor the this indivisibility, distinction and mutual inclusion linguistically – at least in relationship of difference, nor that of both identity and difference expresses Chinese – realizes this simultaneity by means of ambiguity. Consequently, the the correct understanding of “real emptiness.” Chengguan explains that the only linguistic means appropriate to the accomplishment of a contemplation of preceding three passages just criticize mistaken viewpoints about emptiness, emptiness, and ultimately to the achievement of non-attachment or salvation, is whereas the fourth passage directly manifests its meaning. The initial phrase an ambiguity which realizes or performs the conformity between the meaning in the fourth passage – “distinctive form is emptiness” – is exactly the same and the exposition of emptiness. The linguistic strategy of ambiguity, ultimately as the previously mentioned phrase in the Heart Sutra which contains again a soteriological strategy utilized in this exposition, is closely bound up with the the Chinese character “ji.” In this context, the ambiguous character “ji” semantic ambiguity of Chinese characters. encompasses all the preceding meanings of “inseparable,” “non-identical,” and ɞįġLinguistic Strategies Based on Syntactic “neither identical nor different.” The ambiguous usage of the initial phrase in Ambiguity in the Tiantai School the first three passages, which expound the contemplation of real emptiness, implies that such an exposition of emptiness must also reveal its meaning on Zhiyi’s Tiantai-teaching utilizes a very similar linguistic strategy based on the level of performance; otherwise, the understanding of emptiness will fall syntactic ambiguity to display the simultaneity of the three links in the concept prey to attachments to identity, or difference, or both identity and difference, all of the threefold contemplation. As previously expounded, the three links of the of which contradict the soteriological implications of emptiness. WKUHHIROGFRQWHPSODWLRQDUHHPSWLQHVVWKHIDOVHSURYLVLRQDODQGWKHPLGGOH 396《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy397

However, Zhiyi emphasizes that there is also the progressive concept of three accomplishing this would overcome the opposition between the expressible contemplations, which must be distinguished from the threefold contemplation and inexpressible, as it realizes that both the expressible and the inexpressible realizing the simultaneity of the three links. According to the progressive DUHQRWKLQJEXWIDOVHSURYLVLRQDOGHVLJQDWLRQVZKLFKDUH\HWQHFHVVDU\=KL\L concept, the first step—“empty contemplation”—negates and nullifies unreal describes this in statements such as “articulation equals non-articulation, non- existence, pointing to the domain of the “inexpressible,” whereas the second articulation equals articulation.”51 VWHS²³IDOVHSURYLVLRQDOFRQWHPSODWLRQ´²H[SRVHVDQGUHL¿HVDQ\SDUWRIRXU $JDLQLWLVWKHOLQJXLVWLFGHYLFHRIDPELJXLW\ZKLFKIXO¿OOVWKHH[SRVLQJ existential habitat which is wholesome. The third step in contemplation, which role of a “provisional” that simultaneously embodies the meaning of emptiness, goes beyond both the emptiness that exclusively nullifies existence and the the provisional, and the middle. Zhiyi applies an ambiguous “reading in three provisional that exclusively reifies “false names,” is called “contemplation of turns” to a crucial passage from the Lotus Sutra, in order to exemplify the the middle way.” Its focus is called the “real mark,” because it lies beyond the way in which the provisional unfolds its threefold meaning. Tiantai Buddhists false mutual exclusivity of nullifying emptiness and the reifying provisional. refer to the passage in question as “ten types of the suchlike” which embrace Furthermore, this step also triggers the transition from the progressive all dharmas and expose the “real mark of all dharmas.” Zhiyi suggests that mode of contemplation into that of simultaneity: this is referred to as the this passage, which enumerates those “ten types of the suchlike” and thereby ³WKUHHIROGFRQWHPSODWLRQZLWKLQquaRIRQHLQVWDQWRIPHQWDODFWLYLW\´7KH explicates the real mark’s implication of the provisional, must manifest the middle discloses the insight that the two opposite poles of emptiness and the meanings of emptiness, the provisional and the middle at the same time, provisional are inseparable and equally relevant, since they both restrict and because each of these three links unfolds the simultaneity of all of them. In complement each other. In this contemplation, the middle realizes that it is itself order to demonstrate that this passage could be ambiguously read according to this reciprocal relationship which constitutes both emptiness and the provisional the threefold meaning, he diversifies the syntactical structure of this passage as opposite modes which nevertheless include each other. This means that WKUHHWLPHVE\H[SORLWLQJWKHDEVHQFHRIÀHFWLRQVDQGWKHLQGHWHUPLQDF\RIWKH each of the three – emptiness, the provisional, and the middle – simultaneously word class of Chinese characters. Tiantai Buddhists call this “reading in three HPERG\HDFKRWKHU(PSWLQHVVHPERGLHVWKLVWKUHHIROGVWUXFWXUHRIHPSWLQHVV turns.” Zhiyi also applies this ambiguous “reading in three terms” to other WKHSURYLVLRQDOWKHPLGGOHDVPXFKDVGRWKHSURYLVLRQDORUWKHPLGGOH50 crucial Tiantai doctrinal terms. Zhiyi’s disciple Guanding who recorded his The provisional that performs the function of exposing and reifying master’s lectures and interpretative commentaries on the Lotus-sutra explains must linguistically realize this threefold embodiment which also includes the ambiguous “reading in three terms.” an emptiness pointing to the domain of the inexpressible. The provisional “The Lotus Sutra introduces ten [categories] of dharmas to subsume all

50 The same can be applied to the conventional, the ultimate and the middle of the threefold 51 See Zhiyi’s Mohe zhiguan (Great Calming and Contemplation) (T46, no. 1911, p. 3, b2- truth. 4),(T46, no. 1911, p. 55, a19-21),(T46, no. 1911, p. 55, a23-24)ĭ(T46, no. 1911, p. 54, c8- 9), 398《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy399 dharmas; [the ten categories] are called: ‘such marks of likeness between all and the middle. Spoken in terms of the accomplished meaning, emptiness, dharmas, such natures of their likeness, such embodiments of their likeness, the provisional and the middle are indivisible. If we explain emptiness with such forces of their likeness, such constructions of their likeness, such causes regard to likeness, emptiness of one thing equals emptiness of everything. If of their likeness, such conditions of their likeness, such fruits of their likeness, we point to likeness explaining marks, one kind of provisional equals all kinds such retributions of their likeness, such equality between the root and the end of provisional. If we discuss the middle with regard to suchness, one type of of their likeness.’52 When Master Husi from Nanyue read this passage, he middle equals all types of middle. They are neither one, nor two, nor three, yet called it the ‘ten forms of likeness.’ However, the Tiantai-master Zhiyi says: they are one, as well as two and three.”53 ‘The reading of this passage based on its meaning altogether implies three (DFKOLQNLQRIWKH³WHQW\SHVRIWKHVXFKOLNH´FRQVLVWVRIDFRPSRXQG WXUQV¶7KH¿UVWLVFDOOHGOLNHQHVVRIVXFKPDUNV ᶨḹ烉㗗䚠ᷳ⤪ ), likeness of three characters. Two of them mean “like” and “such,” whereas the third of such natures, up to likeness of such retributions, etc. The second is called: FKDUDFWHUVSHFL¿HVWKHPHDQLQJRIWKLVFRPSRXQG7KHWZRFKDUDFWHUVIRU³OLNH´ such marks of likeness ĩḴḹ烉⤪ᷳ㗗䚠), such natures of likeness, up to and “such” always precede and follow one specifying character. The whole such retributions of likeness. The third is called: suchness of mark-likeness ( VHTXHQFHRI³WHQW\SHVRIVXFKOLNH´FDQEHV\QWDFWLFDOO\GLYHUVL¿HGEHFDXVHRI ᶱḹ烉䚠⤪ᷳ㗗 ), suchness of nature-likeness, up to suchness of retribution- WZRSHFXOLDUIHDWXUHVRI&KLQHVHFKDUDFWHUV±WKHDEVHQFHRIÀHFWLRQVDQGWKH likeness. If all of them are called ‘likeness,’ their designation ‘likeness’ does not indeterminacy of the word class. Consequently, there are three alternative ways change; this corresponds to the meaning of emptiness. If we understand them as to read each of the ten compounds at the same time, as for example “likeness ‘such marks of likeness,’ ‘such natures of likeness’ etc, we point to the marks, of such marks,” “such marks of likeness,” “suchness of mark-likeness.” The the nature of emptiness; names differing from the beginning to the end are Chinese character for “likeness” refers to emptiness which makes all things assigned, this corresponds to the meaning of the provisional. If we understand alike; the specifying character points to the provisional that exposes distinctions them as ‘suchness of mark-likeness’ etc, then likeness consists of the suchness between all things; the character for “suchness” represents the middle that of the middle way and the real mark. The three distinguished turns are easy FRPELQHVWKH³OLNHQHVV´RIDOOWKLQJVZLWKWKHLUUHVSHFWLYHVSHFL¿FDWLRQV(DFK to understand; hence, we explain them in terms of emptiness, the provisional, compound which consists of these three characters, and which represents

52 2QO\WKH.XPƗUDMƯYDHGLWLRQRIWKHLotus Sutra contains this passage. It could also be 53 See Zhiyi’s commentary on the Lotus Sutra, called Fahua xuanyi (The Profound Meaning translated as, “What Buddhas achieve, is the dharma that is rare and hard to understand. of the Lotus Sutra); 㘢柿˪⥁㱽咖厗䴻䌬佑˫ˬṲ䴻䓐⋩㱽㓅ᶨ↯㱽炻㇨媪烉媠㱽⤪ Only among Buddhas it is possible to ultimately exhaust the real mark(s) of all dharmas, 㗗䚠⤪㗗⿏⤪㗗橼⤪㗗≃⤪㗗ἄ⤪㗗⚈⤪㗗䶋⤪㗗㝄⤪㗗⟙⤪㗗㛔㛓䨞䪇䫱ˤ⋿ⱛ which means that all dharmas are such like these marks, such like these natures, such like ⷓ嬨㬌㔯炻䘮ḹ⤪㓭␤䁢⋩⤪ḇˤ⣑⎘ⷓḹ烉ὅ佑嬨㔯↉㚱ᶱ廱ˤᶨḹ烉㗗䚠⤪炻 these embodiments, such like these forces, such like these causes, such like these 㗗⿏⤪炻ᷫ军㗗⟙⤪ˤḴḹ烉⤪㗗䚠炻⤪㗗⿏炻ᷫ军⤪㗗⟙ˤᶱḹ烉䚠⤪㗗炻⿏⤪㗗炻 conditions, such like these fruits, such like these retributions, such like this ultimate ᷫ军⟙⤪㗗ˤ劍䘮䧙⤪侭炻⤪⎵ᶵ䔘⌛䨢佑ḇˤ劍ἄ⤪㗗䚠炻⤪㗗⿏侭炻溆䨢䚠⿏ equality between root and end [of these ten marks].” ˪⥁㱽咖厗䴻˫ˬἃ㇨ㆸ⯙䫔ᶨ ⎵⫿㕥姕怸後ᶵ⎴炻⌛`佑ḇˤ劍ἄ䚠⤪㗗侭炻⤪㕤ᷕ忻⮎䚠ᷳ㗗炻⌛ᷕ佑ḇˤ↮ ġⶴ㚱暋妋ᷳ㱽ˤⓗἃ冯ἃᷫ傥䨞䚉媠㱽⮎䚠炻㇨媪媠㱽⤪㗗䚠炻⤪㗗⿏炻⤪㗗橼炻 ⇍Ẍ㖻妋㓭炻㖶䨢`ᷕˤ⼿シ䁢妨炻䨢⌛`ᷕˤ䲬⤪㖶䨢炻ᶨ䨢ᶨ↯䨢ˤ溆⤪㖶䚠炻 ġ⤪㗗≃炻⤪㗗ἄ炻⤪㗗⚈炻⤪㗗䶋炻⤪㗗㝄炻⤪㗗⟙炻⤪㗗㛔㛓䨞䪇䫱ˤ˭(T09, ᶨ`ᶨ↯`ˤ⯙㗗婾ᷕ炻ᶨᷕᶨ↯ᷕˤ朆ᶨḴᶱ侴ᶨḴᶱˤ˭ 7QRS no. 262, p. 5, c10-13). b9-26). 400《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy401

RQHRIWKHWHQOLQNVH[SOLFDWLQJWKHUHDOPDUNH[HPSOL¿HVWKHWKUHHPHDQLQJV have called one of inverse instruction. Suffering and delusions are regarded simultaneously based on this “reading in three turns.” as the inverse mode(s) of wisdom, just as wisdom is the transformed mode of This is not just meaningless word play. The “ten types of the suchlike” delusions. The unwholesome side of our existence necessarily embodies the explicate the “real mark of all dharmas,” which in turn must imply the three wholesome and thus serves as a form of “inverse instruction.” The negative mutually-including meanings of emptiness, the provisional and the middle. Its experience of the unwholesome points to the wholesome and thus embodies implication of the exposing and reifying provisional serves to explicate and “positive instruction.” However, the transformation into the wholesome does diversify this real mark into ten different categories on the linguistic level. not really depart from its inverse mode. These positive and negative sides are These categories, again, must exemplify the threefold structure of the real as indivisible as emptiness and the provisional. The positive instruction via mark on this level of provisional designation, in order to prove that they really negative experience is referred to by means of paradoxical articulations such as conform to the sense or meaning of the real mark. The real mark cannot be “sorrow is bliss,” “evil is good,” “delusions are wisdom.” The false side which manifested through only one of these three readings separated from the other is indivisible from the true side of any part of our existential habitat is not two, as this would contradict its threefold meaning. Only a linguistic form purely negative, provided we are not attached to the falseness of the provisional which simultaneously combines all three readings into one, without completely and recognize the provisional’s value of inverse instruction. Zhiyi’s concept of nullifying the differences between and among the three, would conform to this “liberation” ( 妋僓 ), called “severing without severing” ( 㕟侴ᶵ㕟 ), hints at meaning of the real mark. This linguistic form would simultaneously exemplify this ambiguity of falseness: the unwholesome effect of falseness – attachments both the differences among the three readings and their oneness. In other words to false names – must be “severed,” but that does not include severing falseness, such a linguistic form must be ambiguous, as it simultaneously expresses which can be also wholesome. The soteriological meaning of Tiantai concepts likeness, specification and suchness within one compound. Any univocal like the threefold truth and the threefold contemplation suggests that these understanding according to one of the three alternatives would be a one-sided insights are indispensable on the Buddhist path to liberation. Furthermore, these attachment and thus contradict the meaning of the real mark. This ambiguous insights must involve the linguistic level of our existence and, therefore, also linguistic form, however, goes beyond the opposition between expression and the reading and understanding of the Buddhist Sutras and scriptures. However, inexpressibility, since the level of the provisional is proved to embody the three in order to overcome unwholesome attachments, this reading and understanding mutually-including meanings of emptiness, the provisional and the middle can only use methods such as that of the ambiguous “reading in three turns.” as an implication of the real mark. The ambiguous “reading in three turns” ɟĭġConclusion thus provides a linguistic device which in itself implies or shows that, on the linguistic level, the inexpressible ultimate and the expressible conventional The bipolarity which Chinese Mahayana Buddhists associate with must mutually imply each other. falseness rooted in linguistic expression shapes their ambivalent position The threefold truth makes use of a structural pattern which elsewhere I towards language. This position particularly prevails among Chinese 402《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy403

Buddhists and is often denoted by means of ambiguous language. Ambiguity Buddhist texts corresponds to the Tiantai and Huayan concept of the “perfect is a compositional feature frequently utilized in Chinese Mahayana texts and teaching”—the result of doxographical speculations in the Chinese tradition— indicates that these texts should not be understood as manifestos filled with which teaching embraces and integrates the complex diversity of Buddhist apodictic statements. Ambiguity as a compositional feature not only enhances doctrines from various scriptures. the soteriological intention of emptiness but also exemplifies or embodies If we regard the provisional constructions of a “distinctive text” as emptiness as an indispensable practice on the level of verbal articulation. This apodictic statements or exclusive judgments, we just fall prey to attachments practical issue of ambiguity is a “distinctive mark” of Chinese Tiantai and again. Thus the compositional features of a Buddhist text should be such that Huayan texts performing emptiness as a linguistic strategy. An “empty” text the reader – whom the author and editor addresses as a potential practitioner – is devoid of apodictic statements, ultimate judgments or any assertions giving does not again become liable to attachments. For this purpose the text must defy rise to attachments; in this way it could even be considered, as the Tiantai the conventional norms of a univocal mode of expression, and may become master Zhiyi says, not to be a “text.” Such a text’s ambiguity conforms to the ambiguous. emptiness signified by or through the modifiable provisional. Zhiyi explains his understanding of a Buddhist text: “If we regard texts as harmful, we should realize that texts [Buddhist scriptures] are not texts. Understanding a [certain] text means its being neither text nor non-text anymore. Being able to achieve all the different types of understanding only through one single text, this is the very meaning here.”54 That is, once a certain Buddhist text is understood properly it is not exclusively a [“distinctive”] text any more. Properly understood, it must embrace and embody the manifold meanings of all the other Buddhist texts – the text itself is seen as an ambiguous medium, and this applies also to our existence which must be similarly understood as such type of “ambiguous text.” The Tiantai practice of transformation implies that once a certain text has IXO¿OOHGLWVSURYLVLRQDOSXUSRVHLWVKRXOGEHDEDQGRQHGDVWKLVSDUWLFXODUWH[W Only based on its emptiness, it may integrate even those doctrines of diverse Buddhist texts which ostensibly contradict each other. This understanding of

54 See the Mohe zhiguan T 46, no. 1912, p..3b2-9. 404《華梵人文學報》天台學專刊 Contradiction and Ambiguity in Chinese Buddhist Philosophy405

“Philosophy East and West” Vol. 58 No 3, ed. R. Ames, University of Reference Hawai’i Press, pp. 395-402, ˪⣏凔劍㲊伭囄⣂䴻 001-200 ⌟˫T05, no. 220, ˪䃉慷佑䴻˫7QR ˪ᷕ婾˫T30, no. 1564 ˪⥁㱽咖厗䴻䌬佑˫7QRġ ˪㱽厗䌬佑˫7QR ˪㱽厗䌬婾˫7QR ˪⣏㕡⺋ἃ厗♜䴻䔷˫7QR ˪⣏㕡⺋ἃ厗♜䴻晐䔷㺼佑憼˫7QR ˪ᶱ婾䌬佑˫T45, no. 1852, ˪⣏Ḁ䌬婾˫T45, no. 1853, ˪Ḵ媎佑˫T45, no. 1854, ˪倯婾˫T45, no. 1858 ˪厗♜忲⽫㱽䓴姀˫7QR ˪厗♜㱽䓴䌬掉˫T45, no. 1883, ˪㐑姞㬊奨˫T46, no. 1911 Paul Swanson, 1989. “Foundations of T’ien-t’ai Philosophy – The Flowering of the Two Truths Theory in Chinese Buddhism”; Nagoya: Nanzan Institute for Religion and Culture Graham Priest ,1995, “Beyond the Limits of Thought”, Cambridge University ,2002,2nd edition, Oxford University -D\/*DU¿HOG 2002, “Buddhist Philosophy and Cross-Cultural Interpretation”; New York: Oxford University ,2010, “The Truth(s) about the Two Truths”, (with T.Tilemans and M. Siderits) the Cowherds (eds.), Moonshadows, Oxford University ,2008, ‘The Way of the Dialetheist: Contradictions in Buddhism’; in: What Does the Law of Non-Contradiction Tell Us, If Anything? 406 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 407

ޤᚡȈЉѯդᏱڽϛҮࣾࡢ࢑֐೤ۢԇԥ፤ ᜌ፤ϜϟҮࣾᇴ

Brook Ziporyn 剅≈⒍⣏⬠ ⚳䩳㕘≈✉⣏⬠㔁㌰

ᄢौȈ ġġġġ㛔㔯䘬⓷柴崟㸸㕤炻天⤪ỽ䎮妋⛐⣏Ḁἃ㔁㔯䌣ᷕ䴻ⷠ䚳⇘䘬娕娆ㆾ冒䚠䞃䚦䘬婾徘炻ḇẩ⚾⚆ㅱ役Ἦ⤪ *UDKDP3ULHVW-D\*DU¿HOG ␴ Yasuo Deguchi炻㟡㒂 Priestˬ⸛埴⋼婧怷廗˭䘬婒㱽炻ᷣ⻝军⮹㚱悐ấ䘬娕娆ᶵ⎒℟㚱㕡ὧㆾ䫔Ḵ媎ᷳ⛘ỵ炻侴塓䓐ἄẍ忼ㆸ䫔ᶨ媎㔁 ⬠䘬␴㓹⹎⬠䘬䚖䘬炻侴ㅱ㚜䡢↯⛘婒炻⬫Ᾱ冒幓⌛℟㚱⃭↮䳽⮵䘬䛇䎮ᷳ⛘ỵ炻㗗斄㕤ᶾ䓴䘬䛇㬋ḳ⮎䘬㬋䡢㍷徘ˤ ġġġġ䫮侭㇨天婾嫱䘬㗗炻㟡㒂䈡⇍⃭㺧㬌䧖⺼娕␥柴䘬⣑⎘⬿䘬㔁佑炻 ᶲ徘ᶱỵἄ侭⮵㕤㬌⓷柴䘬㍸㱽炻㟡㛔ᶲ㗗拗婌᷎㚫䓊䓇婌⮶䘬㓰㝄ˤ ⯙㝸ᾳシ佑侴妨炻ㆹᾹ䓂军⎗ẍ婒ᶵ㗗㚱ṃ娕娆炻侴㗗㇨㚱䘬␥柴䘮⽭枰⊭⏓冒䚠䞃䚦䘬ᶨ朊炻⽆⣑⎘䘬奺⹎Ἦ䚳䘬ˬ䛇⮎˭炻ˬ䛇⮎˭ 䘬␥柴⌛㊯䓙㬌␥柴䞃䚦侴⮶⎹㬌␥柴䘬冒ㆹ崭崲䘬㶭㤂⏓佑炻恋ḇ ⯙㗗婒炻ᶵ⁭㗗悐↮侴㗗㇨㚱䘬␥柴䘮䁢䞃䚦炻侴啱䓙冒䚠䞃䚦侴⺽ ⮶↢冒ㆹ崭崲炻ẍ冒ㆹ㊯㴱ᷳˬ䫷˭╣䘬栆Ụ䳸㥳炻⼊㥳Ḯ㇨㚱ἃ㔁䘬㔁䎮ˤỮ忁㖶栗䘬㗗ᶨ䧖⽡⸽䘬⮎嶸⿏䘬䛇䎮奨炻侴朆㗗ảỽᶨ䧖怷廗⮎嫱婾䘬ㆾ䫎ㅱ婾䘬䛇䎮奨ˤ㇨媪䘬䛇䎮᷎朆㗗斄㕤忁ᶾ䓴ᷳḳ 䈑䘬䉨ンᷳⓗᶨ㸾䡢㍷徘炻䛇䎮⛐㬌᷎㰺㚱㛔橼婾ᶲ䘬佑㵝ˤ㛔㔯侫 ⮇⎴㗪℟㚱ἃ㔁⿅゛冯ᷕ⚳⚢㚱⒚⬠⁛䴙ᷳ⣑⎘娵嬀婾䘬奨⾝炻᷎ᶼ 忂忶㬌ᶨ忻嶗栗䣢⛐忁ṃ⿅侫ᷕ㇨⏰䎦斄㕤ᶵ䞃䚦⼳䘬⃰槿⿏㟤炷ὅ ⹟⽟䘬⏓佑炸炻⬫Ᾱ⎗ẍ㗗ᾳ⽒䑘炻Ữ᷎ᶵ㓗㊩ảỽ✳⺷䘬㛔橼婾ˤ What Does the Law of Non-Contradiction Tell Us, If Anything? 408 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 409

ᜰᗤຠȈ What Does the Law of Non-Contradiction Tell ġġġġġġġġ⣑⎘ˣ䞃䚦ˣ⺼娕ˣ怷廗ˣ䫷╣ Us, If Anything?Paradox, Parameterization and Truth in Tiantai Buddhism

Brook Ziporyn University of Chicago National University of Singapore, Professor

Abstract This paper takes up the question of how to understand the paradoxical or self-contradictory statements often found in Mahayana Buddhist litera- WXUHSDUWLDOO\DVDUHVSRQVHWRUHFHQWZRUNVE\*UDKDP3ULHVW-D\*DU¿HOG and Yasuo Deguchi which assert, on the basis of Priest’s work on “paracon- sistent logic,” that at least some of these paradoxes be taken not as merely heuristic or conventional truths, used for pedagogical and soteriological pur- SRVHVEXWUDWKHUDUHIXOOÀHGJHGDEVROXWHWUXWKVLQWKHVHQVHRIDFFXUDWHGH scriptions of real facts about the world. I argue, on the basis of the doctrinal resources of Tiantai Buddhism, where these paradoxes are if anything more than central than in the Mahayana as a whole, that this way of addressing the problem is fundamentally wrong-headed and misleading. In one sense, we may say that not only some, but indeed all, paradoxical statements are, from a Tiantai perspective “true”—but true here in the distinctive sense of leading precisely to self-contradiction and thus to self-overcoming: all statements (not just some) are contradictions, and by contradicting themselves they lead beyond themselves, in a structure analogous to the self-referential 㓞䧧烉2012.10.12ġġ㍍⍿↲䘣烊2013.01.24 “raft” parable that frames all Buddhist doctrine. This is, however, obviously What Does the Law of Non-Contradiction Tell Us, If Anything? 410 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 411

a thoroughgoingly pragmatic notion of truth, rather than a logical realist or The Law of Non-Contradiction (henceforth LNC) has long seemed to correspondence notion of truth. These truths do not describe states of affairs many philosophers an unavoidable starting point for all philosophical inquiry, about the world; they have no ontological referent. The paper examines the and when explicitly formulated, even one of the few literally indubitable or a sources of these Tiantai epistemological ideas in both Buddhist thought and priori truths upon which all rational people can agree. A bit of a splash has been indigenous Chinese philosophical traditions, and along the way show how made in recent years, however, by philosophers like Graham Priest who have these considerations reveal the purely transcendental character (in Kant’s called into question the applicability of LNC for all truth claims.1 Priest has sense) of the Law of Non-Contradiction itself, which can be shown to be also turned his attention to Buddhist thought in this connection, and has col- circular and to have no bearing of any kind on ontology. laborated with Buddhist scholars Jay Garfield and Yasuo Deguchi to address the question of construing the very common occurrence of seemingly paradoxi- Keywords: Tiantai Buddhism, Law of Non-Contradiction, Paradox, Upaya, cal propositions in Mahayana Buddhist literature. This is the question at issue, Logic, Parable of the Raft IRUH[DPSOHLQ'HJXFKL*DU¿HOGDQG3ULHVW¶VVWLPXODWLQJHVVD\³7KH:D\RI the Dialetheist: Contradictions in Buddhism” and other works in this series. Several suggestions are made. These paradoxical assertions in Buddhist texts might be meant only as XSƗ\Ds—“skillful means”--which are not themselves ultimately true, but serve a therapeutic function of undermining an attachment to non-contradictory conventional truths, or to the law of non-contradiction as the canon of conventional truth, mistakenly taken to be a privileged disclo- sure of ontological information. Another suggestion is that these statements are themselves meant to be taken as true, but true in a sense that is rationally incomprehensible, beyond conceptualization, thus tending toward a form of ir- rationalist mysticism. These seem to be the default interpretive stances of Indo- Tibetan Buddhist traditions, based on their understanding of the Madhyamika “Two Truths” doctrine, which draws a sharp line between Conventional Truth (usually covering ordinary speech as well as technical Buddhist doctrines) and Ultimate Truth (which is in some sense strictly beyond speech and thought).

1 See Graham Priest, “What’s So Bad About Contradictions,” in Graham Priest, J.C. Beall, Bradley Armour-Garb, editors, The Law of Non-Contradiction (Oxford: Oxford University 3UHVV SS What Does the Law of Non-Contradiction Tell Us, If Anything? 412 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 413

On this reading, all verbal propositions fall at best into Conventional Truth; no cally consistent and literally true. For Tiantai, there is no need to divide the such propositions, contradictory or otherwise, are Ultimately True. Deguchi, contradictory claims into the different categories of 1) therapeutically refutable *DU¿HOGDQG3ULHVW KHQFHIRUWK'*3 LQFRQWUDVWDUJXHWKDWDWOHDVWVRPHRI conventional truths, 2) non-literal metaphors, and 3) rationally and literally the contradictions in Mahayana literature are neither mere metaphors nor mere true. Rather, these three modalities converge in an interesting and fruitful way therapeutic devices, nor again a way of expressing a rejection of rationality, as- LIZHLQYRNHDVSHFL¿FDOO\7LDQWDLXQGHUVWDQGLQJRIWKHUROHVRIXSƗ\D in Bud- serting instead that this subset of the contradictory statements are meant to be 1) GKLVPDQGWKHSRVVLEOHGH¿QLWLRQVRI³WUXWK´RQHZKLFKLQVKDUSFRQWUDVWWRWKH rationally comprehensible and 2) descriptions of facts, and thus true statements. Indo-Tibetan sources of DGP’s Buddhological stance, develops out of the very 1RWDOOEXWVRPHVSHFL¿FDOO\ZKDWDUHNQRZQDVWKHVHOILQFOXVLRQSDUDGR[HV VSHFL¿F&KLQHVHDSSURDFKWRWKHVHTXHVWLRQVIRXQGLQ7LDQWDLDQGURRWHGLQHDU that deal with self-referential totalities, which are, as Priest has argued, para- lier Chinese traditions. This will, however, require an expansion of the implica- doxical but nonetheless logically permissible: the essence of all things is es- tions of the DGP claims to which DGP themselves are perhaps not friendly, and sencelessness; the only truth is that there is no truth; it is accurate to describe re- which cast new light on the question of meaning and application of the LNC. ality as beyond description, and so on. But this does not apply to all paradoxes I believe these expanded implications are desirable both ethically and philo- in the literature; some are indeed mere heuristics, upayas, metaphors—namely, sophically, and will also enable us to answer the question of how reductio ad any statements that do not directly involve these highest totalities or universals. adsurdum arguments can be understood as having any force in spite of the ac- “The nature of all things is to be devoid of any nature”--that is rationally com- ceptance of self-contradiction as a characteristic of true statements, which self- prehensible, logically consistent and literally true; derivatively, “a cup is not confessedly remains an unresolved problem point for DGP. a cup” (the true essence of this cup is essencelessness, hence the lack of cup- essence, hence what it actually “is,” its true essence, is completely non-cup) is ɚįChinese Background of the Tiantai Position also literally true. But this is as far as the implications go; the spread of para- doxicality does not extend beyond this relatively small number of propositions. Traditional Indo-Tibetan Buddhist Madhyamika holds to a “Two Truths” Hence, statements like “a cup is an elephant” is, at best, merely conventionally theory, sharply separating “Conventional Truth” from “Ultimate Truth.” Con- true—which for DGP, as for the Indo-Tibetan traditions generally, means, in the ventional Truth consists of 1) ordinary speech and logic as it is practiced con- ¿QDODQDO\VLVQRWDFWXDOO\WUXH sistently within a speech community (for example, the commonsensical ideas This is a step in the right direction if we are to overcome the limits of Indo- of “cause” and “effect,” of “self” and “other,” of “good” and “bad” and so on); Tibetan Buddhist thought, which tend to mirror the assumptions of traditional 2) early Buddhist doctrine and terminology (for example, the doctrines of non- Indo-European logics, and take seriously the challenges posed by Chinese self, impermanence, suffering, Nirvana, the Four Noble Truths, etc.); and 3) the Buddhism, in particular the Tiantai Buddhist view, in which such statements as rejection of that very early Buddhist doctrine and terminology in later Buddhist “a cup is an elephant” are also claimed to be rationally comprehensible, logi- doctrine and terminology (for example, the declaration that because of Empti- What Does the Law of Non-Contradiction Tell Us, If Anything? 414 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 415 ness, there is no non-self or self, no impermanence, no suffering, no Nirvana, existence” is ultimately existence or non-existence. Now I have said something. no Four Noble Truths). Ultimate Truth would be, not these statements of the But I do not-yet know: has what I have said really said anything? Or has it not third component of Conventional Truth, but their transconceptual correlative really said anything? Nothing in the world is larger than the tip of a hair in au- or real referent: some sort of experience of actual liberation, which transcends tumn, and Mt. Tai is small. No one lives longer than a dead child, and old Peng- the applicability even of these statements; the statements are mere means to get zu died an early death. Heaven and earth are born together with me, and the ten beyond themselves. Note that this makes for a very limited range of conven- thousand things and I are one. But if we are all one, can there be any words? tional truth: it allows for a few contradictions among levels, but each level is But since I have already declared that we are “one,” can there be no words? itself strictly self-consistent. Also, some views are excluded: ordinary speech, The one and the word are already two, the two and the original unnamed one when consistent, is permitted, but metaphysical theories are not even included are three.2Note that Zhuangzi moves directly from the paradoxes of totality and as Conventional Truths; they are just plain errors. The same goes for eccentric, self-inclusion (concerning “existence” and “speech” generally) directly to the idiolectic speech, poetry, paradoxes, mad ravings and so on: all excluded. “Heat “anything goes” unraveling of all propositions (the old man is young, the tip of causes water to boil,” “I have desires which cause suffering” and “I don’t exist, a hair is large, the mountain is small, and all things are born together with me). so I have no desires” “There are no desires and no end to desire” are all conven- If the whole is paradoxical, all its parts are seen to be paradoxical. The premise tionally true. Ultimate truth is some kind of realization of the last proposition, here seems to be a kind of holism that presupposes from the beginning that the to which that proposition is stipulatively non-adequate. But “God causes there identities of individual things is wholly dependent on their context, as Zhuangzi to be natural laws” “energy is the absolute substance of all things,” “the world argues earlier in this same chapter, and thus ultimate on “the whole.” If the is eternal,” “the world is non-eternal” have no status as either conventional or ultimate truths, and the same is true of provacative poetic statements like “this 2 See Ziporyn, trans, Zhuangzi: The Essential Writings with Selections from Traditional Commentaries (Hackett, 2009), p. 15, where we see Zhuangzi proceed directly from the cup is a mercenary elephant that sings of love and sorrow.” paradoxes of being-and-non-being (and of beginning and not-yet-beginning, of saying The Tiantai position is unorthodox in Buddhism, proposing a “Three and not-saying, of being-similar and being-dissimilar—analogues of the DGP self- UHIHUHQFHDQGVHOILQFOXVLRQSDUDGR[HV WRWKHVHSDUDGR[HVFRQFHUQLQJLQGLYLGXDO¿QLWH Truths” position unknown in India and Tibet. It is a uniquely Chinese contribu- propositions: “Nothing in the world is larger than the tip of a hair in autumn, and Mt. Tai is small. No one lives longer than a dead child, and old Pengzu died an early death. tion to Buddhist epistemology and metaphysics. A version of the self-inclusion Heaven and earth are born together with me, and the ten thousand things and I are one.” paradoxes had already been raised by the Daoist writer Zhuangzi, as follows: For an analysis of the argument underlying this progression in Zhuangzi’s thought, see P\³=KXDQJ]LDV3KLORVRSKHU´DWKWWSZZZKDFNHWWSXEOLVKLQJFRP]KXDQJ]LSKLO7KLV There is a beginning. There is a not-yet-beginning-to-be-a-beginning. move is partially motivated by Zhuangzi’s perspectivism, which strongly inclines toward UHODWLYLVP,WLVUHDVRQDEOHWRDVVXPHWKDWWKH7LDQWDLFRQFHUQZLWKXSƗ\DDVDFHQWUDO There is a not-yet-beginning-to-not-yet-begin-to-be-a-beginning. There is exis- concern in epistemology, with the relation between various points of view, as having something to do with this precedent—as well as with the Confucian tradition of “teaching tence. There is non-existence. There is a not-yet-beginning-to-be-non-existence. according to capacity”ġ⚈㛸㕥㔁 as an essential characteristic of the sage, often There is a not-yet-beginning-to-not-yet-begin-to-be-non-existence. Suddenly exemplified in the Analects by Confucius himself, rooted in an ontology that sees intersubjectivesocialityas the paradigmatic and always ultimate category of philosophical there is non-existence. But I do not-yet know whether “the existence of non- theory. What Does the Law of Non-Contradiction Tell Us, If Anything? 416 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 417

whole is unmoored, every individual component is likewise unmoored. If Being ond and third Siddhantas already take the step of completely relativizing Con- as a whole and stateability as such are incapable of non-paradoxical articula- ventional Truths: there is no single univocal internally consistent set of Conven- tion, the same must apply to every individual proposition about any being and tional Truths spoken by the Buddha, but rather an unlimited array of situational any predicate. possibilities that may count as “appropriate speech,” i.e., soteriologically use- It is also important to note that the textual tradition from which Tiantai ful, liberative speech. If someone believes the world is made of bleu cheese or GHULYHVLWVXQGHUVWDQGLQJRI1ƗJƗUMXQD¶VWKRXJKWGLIIHUVGHFLVLYHO\IURPWKH was created by God, the Buddha may preach to him in those terms, accepting Indian and Tibetan traditions due primarily to the existence in Chinese of the the premise of a bleu-cheese-composed or God-created world, according to the DazhidulunDWH[WDWWULEXWHGWR1ƗJƗUMXQD DOWKRXJKPRVWOLNHO\ZULWWHQLQ Second Siddhanta, or in a polemically anti-bleu-cheese or anti-God way accord- Chinese by its ostensible translator, Kumarajiva), which was regarded as of- ing to the Third. The authorized conventional truths preached by a Buddha may fering the most extensive and authoritative interpretive lens through which to thus contradict one another; the contradiction is not only between Conventional LQWHUSUHW1ƗJƗUMXQD¶VWUHDWPHQWRIWRSLFVWUHDWHGPRUHFXUVRULO\LQWKH00. Truth and Ultimate Truth, but necessarily exists among Conventional Truths— Of particular interest for us is the relation between the Two Truths, which bears i.e., in this conception, XSƗ\DV²WKHPVHOYHV7KHVHFRQGWKLQJWRQRWHKHUHLV directly on how we are to interpret key MMK texts like 23:6, indicating that that the Fourth Siddhanta is still a Siddhanta, i.e., is included unproblematically though both self and non-self are preached but the Buddha—on one reading the among the rhetorical strategies of a Buddha’s preaching: “Ultimate Truth,” in- former is Conventional Truth and the latter is Ultimate Truth, and these remain cluding the preaching of Emptiness and so on, is also a pragmatic soteriological unambiguously separate and hierarchically valued. The DZDL approaches these device. The upshot of this approach to the Two Truths is well-expressed in the issues rather differently. Most simply stated, it sets the stage for the collapse of VHFRQGFKDSWHURIWKH³6XWUDRI,Q¿QLWH0HDQLQJV´ 䃉慷佑䴻 wuliangyijing) Conventional Truths into the rubric of XSƗ\D, which is one of the key moves of another Chinese forgery unknown in India or Tibet, but often quoted by Zhiyi the Tiantai tradition. One of the key procedures by which this is done is found and traditionally read as the “opening sutra” for the Lotus Sutra in many Tiantai in the DZDL’s doctrine of the Four Siddhantas.3We should not here that the sec- and Tendai inspired traditions: “The dispositions and desires of various sentient beings are innumerable, 36HH7EE7KHIRXUVLGGKDQWDV OLWHUDOO\³WHQHWV´RU³GRFWULQHV´ZLWKDQ LPSOLFDWLRQRIVRPHWKLQJ¿UPO\HVWDEOLVKHGRUKHOGWRURXJKO\³HVWDEOLVKHGDXWKRUL]HG and thus the modes of preaching of the Dharma are also innumerable. Because teachings”) are 1) the Worldly Siddhanta, which corresponds directly to the category of the modes of preaching of the Dharma are innumerable, its meanings are also “Conventional Truth” on a non-Upayicized understanding of that doctrine: it is the Buddha’s teaching in terms generally accepted by the world; 2) The Individually- innumerable. These innumerable meanings are generated by a single dharma. adapted Siddhanta, which means that the Buddha may preach things that conform to the preconceptions of a particular sentient being, no matter how misguided, but that conform 7KDWGKDUPDLVVLPSO\IUHHGRPIURP>DQ\VLQJOH¿[HG@DWWULEXWH6XFKIUHHGRP QHLWKHUWRWKH¿UVW6LGGKDQWD RUGLQDU\&RQYHQWLRQDO7UXWK QRUWR8OWLPDWH7UXWK WKH Counteractive Siddhanta, which takes the particular beliefs of either the world in general or of some individual subset of sentient beings, even if only a single one, and rather than to the preaching of Ultimate Truth on a Two Truths scheme: the preaching of non-self, VSHDNLQJLQWHUPVRIWKHVHSUHFRQFHSWLRQVLQVWHDGVSHDNVLQDZD\GHVLJQHGVSHFL¿FDOO\ emptiness, and so on. to undermine and refute them; 4) the Supreme Meaning Siddhanta, which corresponds What Does the Law of Non-Contradiction Tell Us, If Anything? 418 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 419

IURP¿[HGDWWULEXWHHQDEOHVHYHU\DWWULEXWHZLWKRXWH[FHSWLRQWREHDWWULEXWHG ɛ .In Purely Buddhist Terms [i.e., manifests as every manifestation]. Being predicable neither by attributes nor by the exclusion of attributes [i.e., neither manifesting nor not-manifesting], The Tiantai view, in contrast, is that the concept “Emptiness” is an XSƗ\D, this is called the Real Attribute.”4 but, in contrast, that emptiness itself—Ultimate Truth beyond any (single exclu- Any single dharma has all these infinite contrasting meanings: these al- sive) view—consists of nothing but XSƗ\D: ultimate truth, the Nirvana of which ternate meanings are meanings of the same thing. The Sutra later states this we are saying “Yay!,” is the production of limitless differing XSƗ\Ds, of limit- emphatically in the paradigmatic case of words and meanings: “The words used less conventional truths, of limitless salvifically attachment-destroying self- are identical, but the meanings differ [in the ears of different listeners].” 㔯录㗗 GHVWUXFWLYHSURSRVLWLRQV1LUYDQDLWVHOIKDVLQ¿QLWHPHDQLQJVLQ¿QLWHLGHQWLWLHV ᶨ炻侴佑ⶖ䔘ˤĶ Any one word means many contrary things. One must note That is, to describe reality as empty is an upayic, provisional way of speak- DOVRWKDWWKHUHDUHRQO\PHDQLQJVLQFRQWH[WV²VSHFL¿FDOO\LQLQWHUVXEMHFWLYH ing. But what emptiness really is is just the constant illimitable production of contexts. There are only truths where there are meanings, and there are only XSƗ\Ds, and to see all propositions, all facts, as XSƗ\ic. To see them as XSƗ\ic meanings where there are sentient beings. Since sentient beings differ in in- means to seem them as self-transcending pragmatic devices which are true in numerable ways, meanings and truths will also differ in innumerable ways. But one sense and false in another. This production of XSƗ\Ds qua XSƗ\Ds entails all these meanings are the meaning of attributelessness—all these meanings are also the skill in using them for the purpose of liberating sentient beings from what “attributeless” really means—for that is the only kind of meaning there is, suffering, which is the sole criterion of their value—i.e., of their truth-value. the only kind of meaning that means anything. “Meanings” here is interchange- The traditional Tiantai name for this situation is The Three Truths. Emptiness DEOHZLWK³HVVHQFHV´ZKDWDWKLQJLVLQWKHDEVHQFHRIDGH¿QLWHHVVHQFHLVMXVW and provisional positing (Ultimate and Conventional Truth,ġ䨢kong and ` what it “means,” to someone, in some context: what it “is” is no more than what jia) are “identical,” and this identity between them is what the Third Truth, the anyone thinks it is, or can think it is, whatever attributes can be attributed to it, Mean ( ᷕ zhong), is. But this “identicalness,” as we shall see, is not identical- KRZHYHUÀHHWLQJO\RUXQMXVWL¿DEO\3XWRWKHUZLVHWKHHVVHQFHRIDQ\WKLQJLVWR ness to the exclusion of difference, but rather is instantiated precisely in the EHHVVHQFHOHVV²ZKLFKPHDQVDOVRWRKDYHLQ¿QLWHFRQWUDGLFWRU\HVVHQFHV6 mutual exclusion of provisional and ultimate. Before explicating that crucial SRLQWKRZHYHUZHPXVW¿UVWQRWHWKHZD\LQZKLFK&RQYHQWLRQDODQG8OWLPDWH are here viewed as intersubsumptive, each instantiating the other: on the one ĵˢ⿏㫚䃉慷㓭炻婒㱽䃉慷烊婒㱽䃉慷炻佑Ṏ䃉慷ˤ䃉慷佑侭炻⽆ᶨ㱽䓇烊ġ℞ᶨ㱽侭炻 ġġġ⌛䃉䚠ḇˤ⤪㗗䃉䚠炻䃉䚠ᶵ䚠炻ᶵ䚠䃉䚠炻⎵䁢⮎䚠ˤT9.385c-386-aį hand, “Emptiness” is a merely provisional truth, since it is, like every other ĶġġT9.386bįˢ 6 It will be noted here that the Tiantai writers thus do not recognize a difference between determinate view, a concept, a word, something which succeeds in having an ZKDW:HVWHUKRIIKDVFDOOHG³HVVHQFHVYDEKƗYD´DQG³VXEVWDQFHVVYDEKƗYD´²ZKLFK HIIHFWDQGWKXVQHFHVVDULO\QHJDWHVRWKHUWKLQJVZKLFKLVWKXV¿QLWHDQGWKXV is perhaps not surprising, given the lack of a substance ontology in pre-Buddhist China DJDLQVWZKLFKWRDUJXH 6HH-DQ:HVWHUKRII1ƗJƗUMXQD¶V0ƗGK\DPDND$3KLORVRSKLFDO conditional, and hence only locally coherent. Hence Emptiness is Conventional, Introduction (Oxford: Oxford University Press, 2009)). On the Tiantai view, the rejection RIVXEVWDQFHVYDEKƗYDHQWDLOVWKHUHMHFWLRQRIHVVHQFHVYDEKƗYDDVZHVKDOOVHH 䨢 kong isġ` jia. But jia is also kong: that means, not only that all provisional What Does the Law of Non-Contradiction Tell Us, If Anything? 420 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 421 posits are themselves empty, but also that what provisional positing per se is is truths. All propositions are reducible to Emptiness. All are reducible to the iden- what emptiness is per se: that what emptiness really is is to provisionally posit. tity between the two, which is itself the only “object” apprehended in these two )RUDQHQWLW\WREHHPSW\WKHQPHDQVQRWRQO\IRULWWRKDYHQRHVVHQFHRU¿[HG alternate ways. identity, but also for it to produce (Separate Teaching,ġ⇍㔁ġbiejiao), and further Why do we need the Third Truth at all? Isn’t the Emptiness of Emptiness indeed to always already have (Integrated Teaching, ⚻㔁yuanjiao LQ¿QLWH enough? The Tiantai answer is no. In the Tiantai “Three Truths” theory, in con- essences and identities. This last point brings us to Tiantai’s “Third Truth”: the trast to the Two Truths model, instead of concluding that every particular view Mean ( ᷕ zhong). and proposition and thing is ultimately false, we conclude that all is, ultimately, Tiantai makes a distinction between two versions of the Mean: the Exclu- WUXHEXWLQDYHU\VSHFL¿FVHQVH7LDQWDLDEROLVKHVWKH0ƗGK\DPDNDKLHUDUFK\ sive Mean ( Ữᷕdanzhong) and the Non-Exclusive Mean ( ᶵỮᷕbudan- between the Two Truths, as well as the category of plain falsehood. Each pos- zhong 7KHIRUPHUVHHPVWREHZHOOH[HPSOL¿HGE\'*3¶VXQGHUVWDQGLQJRI VLEOHYLHZLVDWUXWKDQGLQHDFKFDVHLQWKHWKUHHGLVWLQFWVHQVHVVSHFL¿HGE\ the Nagarjunian assertion that “the object of these two modes of apprehension the Three Truths. is the same: emptiness, which is identical with dependent origination – the ulti- The Tiantai approach adds two new ideas to the traditional Two Truths: mate truth, which is in turn identical with the conventional truth properly under- 1) the idea of a third thing which is neither one extreme nor the other, neither stood.” (p. 10) Only the conventional truth “properly understood” is identical DQDI¿UPDWLRQQRUDQHJDWLRQRIKRZWKLQJVDSSHDUZLWKLQDSDUWLFXODUFRQYHQ with the ultimate truth apprehended in yogic perception. In Tiantai terms, this is WLRQDOIUDPHZRUNRUZKLFKLVERWKVLPXOWDQHRXVO\D³QHLWKHUQRU´RU³ERWK the view of the Separate Teaching ( ⇍㔁 biejiao): the Mean is the identity be- and” judgment on what had previously been opposed as conventional and ulti- tween Conventional and Ultimate Truth “correctly understood,” while each of mate truth (and thus as means and ends) in the previous levels. This is the Third these views separately is a one-sided apprehension of that same ultimate truth. Truth, which in Tiantai is called “The Mean” (or “Middle” or “Center”). And They are two ways of expressing the same thing, but it is only their identity that 2) the idea that somehow this implies that “all possible phenomena are deriv- fully expresses this tertium quid, which is neither Conventional Truth nor Ulti- able from it, converge into and are always discoverable within” something: mate Truth separately, but is both of them when they are referred to this “object” WKLVVRPHWKLQJLQWRZKLFKDOOWKLQJVFRQYHUJHLVDW¿UVWWKLV³0HDQ´DORQHEXW of the two modes of apprehension which is the same. It is the object of this per- ¿QDOO\LQWKHVHYHQWKOHYHODVLQWKHPDWXUH7LDQWDL7KUHH7UXWKWKHRU\LQall ception that is the same, not the two modes of apprehension themselves. In the three of the other determinations, and indeed in all determinations without ex- view of the Integrated Teaching, any of the three modes is itself the whole truth, ception. This is the derivation of the idea of mutual penetration and interfusion, and each separately accounts for all of reality. All things are provisional posit- the idea that all possible entities interpervade, that is so distinctive to the Tiantai ing, including Emptiness and the Mean. All things are Emptiness, including school. What is crucial here, in the Tiantai sense, is that provisionally posited provisional positing and the Mean. All things are the Mean, included in Empti- $VXSHU¿FLDOO\VLPLODULGHDRILQWHUSHQHWUDWLRQLVGHYHORSHGLQWKH+XD\DQVFKRROEXWRQ ness and Provisional Positing. All propositions are reducible to conventional different premises and with different consequences. What Does the Law of Non-Contradiction Tell Us, If Anything? 422 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 423

(jia) , the characteristic of “Conventional Truth,” thus has to be understood in “Empty” are alternate words for one and the same meaning. But this is a pecu- several different senses. As Siming Zhili puts it, there is the “provisional posit- liar type of “sameness,” and we cannot understand in what sense this sameness ing” of conditional arising ( 䶋䓇ᷳ` yuansheng zhi jia), characteristic of the LPSOLHV³DOOSRVVLEOHHQWLWLHVDUHGHULYDEOHIURPFRQYHUJHLQWRDQGDUH¿QGDEOH Tripitaka and Common teachings; this is standard mereological reductionism in” the Mean, the second of the new ideas in Tiantai Three Truths theory, unless RIHDUO\%XGGKLVPDQGLWVUH¿QHPHQWVDQGIXUWKHUUHYHUVDOVDQGHQWDLOPHQWVLQ we understand in just what sense these two are “the same.” This peculiar mode ,QGR7LEHWDQ0ƗGK\DPDND7KHQWKHUHLVWKHSURYLVLRQDOSRVLWLQJRI³HVWDEOLVK of sameness is explained in the Tiantai doctrine of “opening the provisional to ing” ( ⺢䩳ᷳ` jianli zhi jia), which refers to the Separate Teaching, encom- reveal the real” ( 攳㪲栗⮎ kaiquan xianshi). This is a way of further specify- passing both the positive creation of XSƗ\Ds by Bodhisattvas, as well as the type ing the relation between Conventional and Ultimate Truth, illustrating the way of claim found in MMK 24:20 that without Emptiness, nothing could exist; and in which the two extremes are not only synonymous, but also irrevocably op- ¿QDOO\WKHUHLV³WKHZRQGURXVSURYLVLRQDOSRVLWLQJ´³WKHSURYLVLRQDOSRVLWLQJ posed, and indeed identical only by means of their opposition. Provisional truth identical to inherent entailment” ( ⥁`炻℟⌛㗗` , miaojia, ju jishi jia) of the is the antecedent, the premise, and indeed in a distinctive sense the cause of Integrated Teaching.8 This asserts the inextricability from any truth, fact, ap- ultimate truth, but only because it is the strict exclusion of ultimate truth. pearance—ultimate or provisional—of any other truth, fact, appearance, opin- The clearest way to explain this structure is to compare it to the contrasting ion: all are absolute truths in the precise sense of juedai 䳽⼭ given by Zhiyi in relation between the set up and the punch line of a joke. To use a suitably silly the Fahuaxuanyi:9 they are instantiated everywhere, even in their own negation, example: in whatever is excluded by the contrast by means of which they are determinate at all. As Zhili says, 枰⌛昘婒℟ᶱ⋫㕡䁢⥁` : “We need to be able to speak Setup: It takes money to make money. of all Three Thousand as inherently entailed in the aggregates themselves be- Punchline: Because you have to copy it really exactly. fore we can call it the Wondrous Provisional Positing.”10 The Mean is said to denote “the identity” between Conventional Truth Let’s talk about that structure. When I said, ‘it takes money to make and Ultimate Truth—the idea that they are synonyms, that “Conventional” and money,’ it seemed as if, and it was likely to be interpreted as, a serious remark, a real piece of information, perhaps about investment strategies or the like. It 8 T46.836a had the quality of seriousness, of factuality, of non-ironic information. There is 9 7EF 10 T46.836a. Note that “the Three Thousand” means not only a single univocal set of facts, nothing funny about that statement. But, when the punch line comes, retrospec- but all views and opinions, all “misconceptions,” all perspectives on the world. See the explanation of the “three worlds”ġᶱᶾ攻 from the DZDL that go into this equation: we tively, that set up is funny. That set up is funny because it has been recontex- KDYHERWK³VHQWLHQWEHLQJV´DQG³WKH¿YHDJJUHJDWHV´FRXQWHG twice: once as “real” ( ⮎ ) tualized by the pun on the word “make,” which is made to have more than one and once as provisional炷`炸烉 both the “true” mereological reductionist view of sen WLHQWEHLQJVDVWKH¿YHDJJUHJDWHVDQGWKH³IDOVH´FRQYHQWLRQDOYLHZRIWKHPDVVHQWLHQW identity when put into a new context. beings are counted among the Three Thousand that must be inherently entailed in each moment of experience. The interesting thing here, most closely relevant to relation of identity What Does the Law of Non-Contradiction Tell Us, If Anything? 424 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 425

between Conventional and Ultimate in the Tiantai Three Truths, is that it is original contrast between the two is both preserved and annulled: neither funni- precisely by not being funny that the setup was funny. In other words, if it were ness nor seriousness means the same thing after the punchline dawns, for their already funny, if you didn’t take it seriously for at least a moment, the contrast original meanings depended on the mutually exclusive nature of their defin- between the two different meanings of this thing could never have clashed in ing contrast. Is the setup serious or funny? It is both: it is funny as serious, the way that is necessary to make the laughter, to create the actual effect of hu- and serious as funny. Is the punchline serious or funny? It is both, but in an morousness. We have a setup which is serious and a punch line which is funny, interestingly different way. It is obviously funny, but is it also serious? Yes. but when you look back at the setup from the vantage point of having heard the Why? Because now that the setup has occurred, both “funny” and “serious” punchline, that setup is also funny. After all, we don’t say that just the punch have a different meaning. Originally, we thought that “funny” meant “what I line is funny. We say the whole joke is funny. The set up is funny, however, laugh when I hear” or something like that, and “serious” meant “what gives me in the very strange mode of “not being funny yet.” It is only funny because it non-funny information” or something similar. But now we see that “funny” can wasn’t funny. This is the sense in which the Third Truth, the Mean, reveals the also mean, “What I take to be serious, what I am not laughing about, what I am “identity” between Provisional Positing and Emptiness. Provisional Positing is earnestly considering, or crying over, or bewailing even.” But this means also Emptiness only inasmuch as it is the very opposite of Emptiness, the temporary that “serious” means “what can turn out to be either funny or serious.” So both exclusion of Emptiness. It is by being Non-Empty (i.e., something in particular) “funny” and “serious” now both mean “funny-and-serious, what can appear as WKDWLWLV(PSWLQHVV LHGHYRLGRIDQ\XQDPELJXRXVRUXQFRQGLWLRQDOO\GH¿QLWH both funny and serious.” Each is now a center that subsumes of the other; they essence). Its Emptiness is present as Provisional Positing, and as any particular are intersubsumptive. As a consequence, the old pragmatic standard of truth is provisional posit, just as Humor is present in the deadpan setup as seriousness. applied more liberally here: all claims, statements and positions are true in the This same form of “identity”—really neither identity nor difference, or both sense that all can, if properly recontextualized, lead to liberation—which is to identity and difference—then applies at the meta-level between the Mean itself say, to their own self-overcoming. Conversely, none will lead to liberation if not and the other Two Truths: they “are” the Mean precisely because they are not properly contextualized. the Mean, because they are the two opposed extremes. All three of the Truths thus really refer to the same fact: conditionality it- What is important here is to preserve both the contrast between the two VHOIGHSHQGHQWFRDULVLQJSUDWƯW\DVDPXWSƗGD3URYLVLRQDO3RVLWLQJ jia) means and their ultimate identity in sharing the quality of humorousness that belongs SUDWƯW\DVDPXWSƗGDLWPHDQVWKDWWKHFRQGLWLRQVPXVWDOZD\VEHQRWRQO\GLV to every atom of the joke considered as a whole, once the punch line has been tinct from the conditioned, but heterogeneous among themselves, and hence no revealed. The setup is serious, while the punchline is funny. The funniness of FDXVHDFWLQJDORQHFDQSURGXFHDQHIIHFWDQGKHQFHQRHQWLW\KDVDQ\GH¿QLWH the punchline depends on the seriousness of the setup, and on the contrast and essence: it is not thus and so solely due to itself, but only thus and so with the difference between the two. However, once the punchline has occurred, it is KHOSRIFHUWDLQRWKHUEXWQRWDOORWKHUHQWLWLHV,WKDVDGH¿QLWHFKDUDFWHURQO\ also the case that the setup is, retrospectively, funny. This also means that the within some arbitrarily limited horizon of relevance. Whatever it appears to be What Does the Law of Non-Contradiction Tell Us, If Anything? 426 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 427 is posited only provisionally, and since this applies to any essence-candidate, all The Non-exclusive Mean (budanzhong DOVRPHDQVSUDWƯW\DVDPXWSƗGDWKH determinations are only provisional posits, indicating no essences. Whatever is arising of any coherence is the arising of every other coherence, as any attempt so is so merely “in a manner of speaking.” All claims are implicitly parameter- WROLPLWLWWRD¿QLWHVHWRIGHWHUPLQDWLRQVZLOOIDLODQ\WRWDOLW\LIGHWHUPLQDWH ized.11 The LNC is one way of describing this fact, which is the only real infor- will imply a further totality beyond it. Any coherence plus its constitutive con- PDWLRQLWJLYHVLQWKHDEVHQFHRIDVYDEKƗYDRQWRORJ\DQ\SXWDWLYHIDFWLVWUXH text is a new X, which requires, and thus in the same way again “is,” a further only in some but never in all manners of speaking; it is thus not unconditional, context, and so ad infinitum. Every globally incoherent local coherence sub- it is therefore not omnipresent and eternal, and there are other possible determi- sumes all other local coherences—which in turn subsume it, for the same rea- nations that will necessarily somewhere and sometime undermine this coher- son. Every subsuming is an intersubsumption. Each entity is readable as every ence (which the LNC thus simply designates as belonging not to this entity but other entity, as part of every other entity, and as the whole that subsumes all to other entities). RWKHUHQWLWLHVDVLWVSDUWV(DFKHQWLW\LVLGHQWL¿DEOHRQWRORJLFDOO\DPELJXRXV Emptiness (kong DOVRPHDQVSUDWƯW\DVDPXWSƗGDLWPHDQVWKDWHYHU\OR and all-pervaded as all-pervading. cal coherence is globally incoherent, that it is thus and so in some manners of ɜ .In Purely Logical Terms speaking but not in others. There are always further parameters. If all parameters (senses, respects, times) were taken into account at once, and all applica- DGP take a small number of Mahayana scriptural claims of this kind—i.e., tions and aspects brought to bear, the original coherence would vanish into that “the essence of all phenomena is essencelessness” and its parallel avatars, ambiguity. The denial of the LNC is a way of expressing this fact, which is the such as, “the ultimate truth is that there is no truth” and “the statement that only real information it gives: this coherence is not unconditional, it always ‘reality is beyond all statements’ is a true statement about reality”—to be both necessarily arises with other contrary coherences that exclude and negate it, logically coherent and literally true. Other, more local, paradoxes, on the other which thus belong as much or as little to its alleged essence as anything that hand, which are also quite common in the literature, they take to be Conven- may be claimed to be constitutively internal to it. tional Truths of the more traditional “Two Truths” kind: upayas, skillful means The Mean (zhong DOVRPHDQVSUDWƯW\DVDPXWSƗGDLWPHDQVWKDW3URYLVLRQDO with a purely heuristic purpose, but not literally true. So for traditional Indo-Ti- Positing and Emptiness are alternate statements of the same fact, which is betan Mahayana, there are no literal truths that can be stated, but both “this cup SUDWƯW\DVDPXWSƗGDZKLFKDWRQFHERWKDI¿UPVDQGGHQLHVWKH/1& is a cup” and “this cup is not a cup” would be conventional truths, appropriate for different soteriological contexts. “This cup is an elephant,” like “this cup is

11 This means that every coherence is a local coherence: it remains coherent as such and created as part of God’s plan,” would both be simple falsehoods. For DGP, in suchonly within a limited horizon of relevance (i.e., taking into account some but not all contrast, “this cup is a cup” is a conventional truth, while “this cup is not a cup” RIWKHSRVVLEOHPDQQHUVRIVSHDNLQJZKLFKDUHE\GH¿QLWLRQQRWOLPLWDEOHWRDQ\¿QLWH VHW 7KDWLVLWVOHJLELOLW\GHSHQGVRQWKH¿[LQJRIDFHUWDLQVFDOHIUDPHRUIRFDORULHQWD is an ultimately true paradox (the essence of a cup has the essence is essence- tion; its identity as this precise thing depends phenomenally on restricting the ways in which it is viewed, or the number of other factors which are viewed in tandem with it. lessness, and hence it is in essence not a cup), but “this cup is an elephant” is What Does the Law of Non-Contradiction Tell Us, If Anything? 428 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 429 not a truth, though it might be a useful upaya in some contexts. FRDULVLQJ SUDWƯW\DVDPXWSƗGD In contrast, Tiantai, following the Chinese traditions outlines above, claims This has large implications for our understanding of LNC. The Law of that contextualism, plus the holism thus entailed, plus the self-inclusion total- Non-Contradiction is given by Aristotle in three forms, according to the ac- ity paradoxes, equals infinite meanings for every meaning-candidate, infinite cepted doxa: the ontological form, the logical form, and the psychological form. HVVHQFHVIRUHYHU\HVVHQFHFDQGLGDWH6LQFH³LQ¿QLWH´KHUHZLOOHQWDLOERWKRI The “ontological version” (Metaphysics IV 3 1005b19–23) concerns what DQ\SDLURIRSSRVLWHVWKHUHVXOWVRIWKLVZLOOÀ\LQWKHIDFHRIWKH/DZRI1RQ predicates can belong to the same subject. “The same attribute cannot at the Contradiction (LNC) generally. Ironically enough, the latter point is one of same time belong and not belong to the same subject and in the same respect.” the few things all the parties to this dispute can agree upon, and it is something The logical version (Metaphysics IV 3 1011b13–14) concerns two contradic- PRVWWKLQNHUVRXWVLGH%XGGKLVWZD\VRIWKLQNLQJZRXOGSHUKDSV¿QGKRUULI\ tory propositions: they cannot both be true at once. The psychological version ing: we all agree that the LNC is not a uniquely privileged model for ontology. (Metaphysics IV 3 1005b23–25) concerns two beliefs: one cannot believe both For the traditional Indo-Tibetan reading of the Two Truths, the LNC gives no two contradictory claims at once. The latter two versions are dependent on the true ontological information at all, as there is no true ontological information to ¿UVWYHUVLRQLIWKH¿UVWYHUVLRQZHUHIDOVHWKHRWKHUWZRZRXOGDOVREHIDOVH JLYH)RU'*3WKLVPHDQVWKDWWKH/1&DSSOLHVXQTXDOL¿HGO\RQO\WR&RQYHQ %XWZHVKRXOGVHHDQHQRUPRXVUHGÀDJLQ$ULVWRWOH¶VIRUPXODWLRQRIWKH tional Truth, which, for them, is ontologically irrelevant: only Ultimate Truth ¿UVWYHUVLRQLWLVWKHZRUGVWUDQVODWHG³DWWKHVDPHWLPH´DQG³LQWKHVDPHUH is, for them, “real” truth. For Tiantai, the LNC gives no ontological information spect.” With these words, the entire principle is exposed as a world-historical except that expressed in Spinoza’s dictum: Determination is negation. It means instance of gerrymandering hand-waving. simply that whatever is determinate is also conditional—basic Buddhism, in What is a “respect”? A “respect in which something is asserted” is, per- RWKHUZRUGV3XWRWKHUZLVHWKH/1&LQWKHDEVHQFHRIDVYDEKƗYDRQWRORJ\ haps, a set of relations, or a context, specifying the items that are to be consid- means only that for any condition that can be imagined, there is necessarily ered of relevance in this instance, abstracting one aspect or part of the item in some other condition that is capable of excluding (negating, destroying) it, by question and addressing that alone, in separation from the other aspects or parts GH¿QLWLRQ. And this, lo and behold, says exactly the same thing that the denial of that very same thing. How do we determinate which relations and how many of the LNC says: anything determinate necessarily entails its own negation, of them get to count as a single “respect”? Answer: only those relations and which is as inseparable from and constitutive of its being-what-it-is as anything contexts which render a non-contradictory set of predicates count as a single else attributed to its essence. Here we have the shortest version to the Tiantai respect. Therefore, “in the same respect” is a circular condition. I allow only as Three Truths: the LNC (X is X) and the anti-LNC (X is non-X) turn out to be much into a “respect” as can turn out to be non-contradictory. Whatever leads synonyms. Provisional Positing ( ` jia) is precisely Emptiness ( 䨢 kong), and to a contradiction I simply relegate to another “respect.” The same can be said, this identity between them is the Mean ĩᷕzhong). All are simply ways of re- mutatis mutandis, for what it means to say something is true “in one sense” describing the simple fact of conditionality, impermanence, non-self: dependent and untrue “in another sense,” or even, more searchingly, is true “at one time” What Does the Law of Non-Contradiction Tell Us, If Anything? 430 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 431

and is untrue “at another time.” How long is one “time”? Unless moments are and the (not uniquely warranted) judgment that these are in fact a single entity dimensionless simples, which I take to be impossible, the duration of a “time” rather than two or more entities. PXVWEHYDULDEOHDQGWKHVDPHSUREOHPVDERXWWKHLUGH¿QLWLRQDSSOLHVKRZHYHU Is it an accident that a single proposition allows of many “respects”? That much time can include a set of events that are non-contradictory in whatever thing can be described in more ways than one? That propositions admit of sense is under examination will be what counts as a single time in that case. more than one “sense” in which they can be understood? Or is it a constitutive The Law of Non-Contradiction is true only in the same way that the “law” that condition of meaning that there is always more than one respect? To establish there are 12 inches to a foot is true. Whatever exceeds 12 inches is considered the latter, which is the Tiantai claim, we need to show that the presence of any part of the next foot. Metaphysicians are badly mistaken when they think that single respect necessarily implies the presence of another respect—that seeing LWWHOOVXVVRPHWKLQJGHHSDERXWUHDOLW\ZHVKRXOGEHQRPRUHDPD]HGWR¿QGLW something in a particular way entails the ability to also see it in other ways, that DOZD\VWUXHWKDQZHDUHDPD]HGWR¿QGWKDWQRPDWWHUZKHUHZHPLJKWVHDUFK viewing something within some given set of parameters necessarily implies the throughout the cosmos, however many billions of light-years away, we always possibility of other, excluded, parameters, that one context always implies other ¿QGWKDWHYHU\IRRWRIVSDFHKDVH[DFWO\LQFKHVLQLWQRPRUHDQGQROHVV contexts. And this can be established, I claim, purely on the basis of considering It tells me nothing about the world, other than the conditionality of anything what constitutes a respect—namely, a context. To specify a respect or sense in determinate (i.e., that there are always more inches than 12 available for count- which something is meant is to allow some among all possible contextualizing ing). The Law of Non-Contradiction does not tell me that the world, or any factors to enter the consideration of this thing, to serve as the relevant context, actual entity in the world, or any truth about the world, is non-contradictory. It while excluding others. Hence it necessarily comes with the simultaneous pres- just tells me that wherever I can describe two contrary characteristics as coexis- ence of other alternate contexts. Even “the whole” is a selective context to the tent in some composite, I will describe that coexistence as a non-contradictory extent that it is meaningful at all, i.e., to the extent that it excludes something, complexity of a single entity, and whenever the elements in a composite entity WKDWLWVSHFL¿HVVRPHWKLQJ7RVD\WKDW³,YLHZWKLVLQUHODWLRQWRWKHZKROHXQL fail to coexist, due to a conflict between them, I will simply define the ele- verse” is to neglect to view it in the way it might appear in light of the changed ments as no longer belonging to a single entity. Since all Mahayana Buddhists prorioties and effectivities that all the items in its local context would bring to agree that there are no simples, and that “entities” are not a natural kind, that it, even if those same items, otherwise contextualized, would also appear in the the boundaries that serve to determine what counts as “this entity” as opposed ODUJHUFRQWH[WRIWKHZKROH)XUWKHUWKHZKROHLVLWVHOIXQVWDEOHXQVSHFL¿DEOH WR³WKDWHQWLW\´DUHQRW¿QDORQWRORJLFDOIDFWVDERXWWKHZRUOGWKDWFDQRQO\EH in non-paradoxical terms, as the DGP paradoxes establish. In Tiantai terms, this FRUUHFWO\LGHQWL¿HGLQRQHZD\WKH/1&PXVWEHVHHQWREHVWULFWO\FLUFXODUIRU LVDUJXHGLQWKHIROORZLQJZD\LGHQWLWLHVPXVWEHVSHFL¿DEOHWREHPHDQLQJIXO these Buddhists. Whatever exists is composite—i.e., in some sense or other To be specifiable is to be contrasted to something, to be the case sometimes contradictory, both “this” and “something other than this.” The sense in which and in some case but not in all. Determination is negation; to be determinate is it is not contradictory is a description of the coexistence of these differences to be non-all. The all, therefore, cannot be determinate—even as “the all.” If What Does the Law of Non-Contradiction Tell Us, If Anything? 432 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 433

the largest context is thus incapable of maintaining any single identity which is non-logicians—and their talk proceeds and has effects in the world just as much true simpliciter rather than “in some contexts, in some sense,” then the same as do the discussions of those who, temporarily and in some contexts, decide to will be true for every other proposition. Every claim implies a relation to the adhere to the law of non-contradiction. whole, to the unconditional, but the unconditional is definitionally devoid of Sometimes it is argued that for someone to argue for a position at all, and DQ\¿[HGLGHQWLW\7KDWLVZHFDQQRWVD\LQ.DQWLDQIDVKLRQFODLPWKDW³:H therefore to be involved in the conversation, presupposes that he believes there can say nothing about the unconditional, or about the universe as such, but we is a difference between his opponent accepting his view and not accepting it. can at least say that heat causes water to boil—i.e., make local claims about This objection is addressed by point 3 above, to be further explained below. conditional facts.” “Heat causes water to boil” actually entails the claim that “the Sometimes it is claimed that the behavior of people proves that they do universe is such that heat causes water to boil.” If no fact can be established accept the law of non-contradiction. The care I take when I cross the street about the universe, in the sense of the whole beyond which nothing exists and seems to mean that I accept that there is a real difference between being hit by thus as the unconditional, we cannot say “the universe is such that heat causes a car and not being hit by a car. But this is not denied by the denier of the law water to boil,” and thus cannot say “heat causes water to boil” as if it were sim- of non-contradiction. All that is denied is that this cannot coexist with a simul- pliciter truth. It is true, but it, like every other possible proposition, is only true taneous belief that there is no relevant difference between the two. If I want X “in some sense, in some respects.” and also don’t want X, my behavior may sometimes, under some conditions The other argument used by Aristotle and his admirers is an even more (random or non-random) display my desire for X. The claim is simply that this disgraceful bit of desperate hand-waving. It is admitted to be undemonstrable, is not the whole story about what I desire. It is far from implausible to say, for because circular: any attempt to demonstrate it assumes it in advance. But then, example, that I both desire to die and desire to avoid death. This is where the lo and behold, this circularity, which in all other cases is used as an argument metaphysical version of the LNC comes in: its defender will say “I desire to against the validity of a claim, is used as an argument for its absolute certainty. die in one respect—or at some times—and I desire not to die in other respects, First there is some name-calling and threats against those who deny it: they or at other times.” So again, the psychological version of the LNC depends on are uneducated, they are fools, they are not worth our time. Then there is the WKHRQWRORJLFDOYHUVLRQDQGLWVIHDVLELOLW\GHSHQGVHQWLUHO\RQZKDWLVGH¿QHG suggestion that it is an axiom which must be accepted on faith, like the axioms DVD³UHVSHFW´DQGDVD³WLPH´,FODLPWKDWWKHVHDUHGH¿QHGZLWKUHIHUHQFHWR of mathematics—you can’t prove everything, gosh! For it is claimed that the contradiction itself, and so the entire principle collapses into meaningless ger- law of non-contradiction is assumed in argument, and that no discussion can rymandering. This of course rests on the claim that any other attempt to specify proceed without assuming it. This may be true. But it amounts to no more than what constitutes a “time” and a “respect” in isolation of an explicit appeal to saying that when certain north American contractors buy and sell lumber by the non-contradictoriness will, when closely examined, reveal that it presupposes a foot, they are also assuming 12 inches to the foot, and otherwise no business SULRUDFFHSWDQFHRIQRQFRQWUDGLFWLRQLQWKHGH¿QLWLRQVRIHDFKSURSRVHGFULWHUL could be done. Other people talk differently at other times—poets, madmen, on—something I can only assert but not exhaustively demonstrate in the limited space allotted here. What Does the Law of Non-Contradiction Tell Us, If Anything? 434 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 435

In Buddhist terms, we may say simply that “respects” or “senses” or ing two statements, even two non-contradictory statements, about “the same” “contexts” do not have self-natures. Or, if DGP prefer, their self-nature, like thing. To play with a very old Chinese example, if I have a white horse before anything else, is to have no-self nature. They have no single unambiguous, me, and I say “it is white” and also “it is a horse,” the sense in which it is white true-in-all-context boundaries that define contexts as having just this set of is not the sense in which it is a horse. What makes it true that it is white is not characteristics and no others. We may see here why it is that Buddhist think- what makes it true that it is a horse. In one sense it is a horse, in one sense it is ers in particular have an insight into the non-ultimacy of the LNC: the LNC is white. Horse is the answer to one kind of question about it, while white is the HQWLUHO\GHSHQGHQWRQKRZZHGH¿QHD³WKLQJ´ZKHUHZHGUDZWKHERXQGDULHV answer to another. It is in the context of someone’s concern with color that it is between “this” and “something else,” how much of the total swath of experi- correctly (usefully, successfully) called white. It is in the context of someone’s ence is separated off as one thing as opposed to another. That is, we usually de- concern with animal taxonomy (say) that is it correctly (usefully, successfully) ¿QH³WKLVWKLQJ´DVVLPSO\³DVPDQ\ELWVRILQIRUPDWLRQDVFDQEHH[SHULHQFHG called horse. consistently and as not contradicting each other; where the contradictions start, So it cannot be that “there is an absolute truth, and there is no absolute we ipso facto consider a new thing to have begun.” “Same thing” in Aristotle’s truth” are meant “in the same way,” for no two statements can ever be meant in definition is as problematic as “same respect” and “same time,” and for the “the same” way, if “same” is meant to signify something radically distinct from same12 reason. “Real entity” and “LNC” are two alternate descriptions of the “different.” The point is that a statement always brings with it its own way of VDPHLGHDDUHDOHQWLW\LVMXVWGH¿QHGDVZKDWHYHUDFFRUGVZLWKWKH/1&7KH being true, its own parameters, and parameterizing is literally unavoidable. So %XGGKLVWUHMHFWLRQRIDQ\¿[HGDQGXQDPELJXRXVERXQGDULHVIRUDQ\VLQJOHHQ the issue is not whether or not the paradoxes are parameterized, but in what way tity entails also a rejection of the LNC. Contexts must themselves be contextu- they are so, and with what consequences. The issue is not what is true or what is alized to be the contexts they are. Contextual accounts of truths necessitate ho- false—the answer to that is thoroughly trivial: everything is true and everything lism, and holism has no non-arbitrary stopping point. The most comprehensive is false. The meaningful question, on the contrary, is always: in what sense (in holism is self-undermining, as the self-reference and self-inclusion paradoxes what respects) true, in what sense false? show. Conventional truth cannot be kept safe from the ravages of contradictory What prevents logical chaos, and the arbitrary changing of reference, is Ultimate Truth. The contexts which warrant conventional truths are infected by purely pragmatic and social. It would be trivially true to say: in a sense, it is the contradiction that affects the universal Ultimate Truths. But not to worry: all raining in Singapore right now, and in a sense it is not. (In some locales within WKLVPHDQVLVWKDWWKHUHDUHLQ¿QLWHFRQYHQWLRQDOWUXWKVDQGLQ¿QLWHSDUDGR[HV what is conventionally designated as “Singapore” rain is falling, in some it is DQGLQ¿QLWHXOWLPDWHWUXWKV not—an email from someone in a non-raining part saying “It is not raining here My claim is that parameterization is intrinsic to the simple act of mak- in Singapore today [as opposed to yesterday]” would be valid.) It is only slightly less trivial to say, in the traditional Buddhist sense, that in one sense, there is

12 And this applies to this “same” as well. See point 5 above. no rain falling anywhere in Singapore, and in another sense, this is not true (i.e., What Does the Law of Non-Contradiction Tell Us, If Anything? 436 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 437

in a sense there is no such thing as rain: in the Buddhist “no-essence” sense). cannot be non-arbitrarily limited. Because there are unlimited senses in which In this same sense, there is or is not such a self-identical thing as “Singapore”: something can be so, there are unlimited truths. Because these sense are insepa- the space designated on the map is called, conventionally, Singapore, but in rable, however, each truth leads beyond itself to other truths—and this, on the another sense this is just a name, all that is there is really soil and buildings and Tiantai view, is what alone makes any of them qualify as a “truth.” people and molecules and energy, etc. However, our soteriologically condi- We may conclude from this that the question “what is true and what is tioned social and pragmatic concerns allow us to apply the appropriate context false” is a not very interesting and not very important question. Instead of ask- for any particular speech act. No logical armeggedon ensues. What constitutes ing of any given proposition, “Is it true or false?” we stipulate as a trivial matter linguistic competence here is not always using these terms in the same sense, of course that it is both true and false, neither true nor false—every proposition but being able to switch seamlessly from one context, and one sense, to another. is in some sense true and in some sense false, in some contexts true and in some What Tiantai adds to this rather trivial set of considerations is that the same can contexts false, under some parameters true and under some parameters false. apply to other metaphorical applications, providing other senses that are equally These are rhetorical matters having to do with how we wish to, and can get valid, and for exactly the same reason: it is not just that X exists in one sense others to agree to, describe other descriptions. But this gets us nowhere inter- and does not exist in another sense, but that X is in a sense an example of Y and HVWLQJDQGLVRIOLWWOHVLJQL¿FDQFH5DWKHUWKHTXHVWLRQZHVKRXOGEHDVNLQJLV Z and G and L. Singapore is Sparta. The DMV in Cleveland Ohio is Singapore. “In what way is it true and in what way is it false? In what contexts true and in 3HUKDSV6LQJDSRUHLVLQVRPHOLQJXLVWLFVRFLDOVRWHULRORJLFDOFRQWH[WV$WKHQV what contexts false? To what speakers true and to what speakers false? In how or the dog-park, or Michael Jackson, or a new kind of fat-free yogurt. Use your many contexts true and in how many contexts false? How often true and how imagination. often false? With what algorithm of probability true and with what algorithm of Even the DGP paradoxes are, thus, parameterized; the issue is whether the probability false? When true and when false? To what degree true and to what parameters are 1) ultimately separable and 2) hierarchical. Tiantai says no to degree false? To what end true and to what end false?” For Tiantai holds, like both. “In one sense” there is an essence, “in another sense” there is no essence, Hegel, that anything that exists in any sense (i.e., anything that is at all avail- and so mutatis mutandis. But the Tiantai view may be restated as the claim that able for discussion, even for the question about whether or not it exists) is ipso reality itself is parameterized. The attempt to separate these parameters into facto self-contradictory, and is inherently always in the process of destroying it- neat and perfectly determinate, self-contained units, with no overlap, is primal self from within. Unlike Hegel, however, the Tiantai does not hold that this dis- ignorance: the attempt to provide a self-nature, which is to provide unequivo- TXDOL¿HVLWIURPEHLQJUHDORUIURPEHLQJWUXH2QWKHFRQWUDU\7LDQWDLDVVHUWV FDOGH¿QLWHQHVVWKHEHLQJRI;DVRSSRVHGWRQRQ;ZKLFKUHTXLUHVDFRKHUHQW that this is precisely what makes it real and true. Hegel still holds to the LNC account of what a boundary is, which is, according to the Tiantai understanding conception of what something would have to be like to be true: it would have to RI1ƗJƗUMXQDLPSRVVLEOH$QGWKDWPHDQVWKDWWKHDYDLODEOHFRQWH[WVDQGWKH be non-self-contradictory and non-self-destructive. Tiantai rejects this claim, on available respects in which valid descriptions of any given item can be made, the basis of the its understanding of upaya and the Three Truths. What Does the Law of Non-Contradiction Tell Us, If Anything? 438 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 439

It is important to note here that this means that Tiantai rejects the bivalence self, equally validly describable as holding the beliefs of a bodhisattva or indeed of truth not only about external facts in the world, but also about one’s own be- the non-beliefs of a Buddha.14 This bears directly also on the interpretation of liefs, and indeed rejects the very claim that there is a simple, consistent, univo- MMK 23:6 (the Buddha preaches both Self and non-Self) and MMK 18.8 (“Ev- cal fact-of-the-matter about one’s own beliefs. One’s own thoughts are no more erything is real, everything is unreal, everything is both real and unreal, every- transparent to oneself nor ontologically unambiguous than anything else; there thing is neither real nor unreal—thus do the Buddhas teach.”) For Indo-Tibetan is always more to them than one can see at any one time.13 To put this in Bud- Buddhists, these passages would lend themselves to one of two explanations: 1) dhalogical terms: DGP accepts, with Nagarjuna, that “there is not the slightest they describe Ultimate Truth (which is that rare real-contradiction, and which is difference between samsara and Nirvana” (MMK 25:19-20). They interpret this the only real truth properly speaking, i.e., in the fully minimalist sense of truth to mean that what is regarded as samsara when viewed causally is identical to simpliciter), or 2) they are neatly parameterized descriptions of the Two Truths what is viewed, non-causally, as Nirvana (MMK 25:9). The VSP accepts this concerning the mechanics of teaching, which Indo-Tibetan Buddhism regards claim, but along with the Nagarjuna of the Sinitic traditions (Nagarjuna as the as a matter completely separable from the question of truth, whereby “Every- author not only of the MMK but also putatively of the Dazhidulun ⣏㘢⹎婾 ) thing is unreal” and “non-self” are Ultimate Truth (i.e., the contradictory claim and the Tiantai tradition, that the same applies also to these views themselves: that the reality of everything is their unreality, their nature of naturelessness) not only is there no difference between Nirvana and Samsara, there is also no while the other statements describe Conventional Truths used in pedagogy. difference between delusion and enlightenment (klesa and bodhi) and between For Tiantai, on the contrary, these are descriptions of Ultimate Truth which is karma and liberation. Tiantai rejects the dualism not only concerning the refer- also Conventional Truth: the Three Truths. To say “Everything is real” on this ent of the Two Truths, but also concerning the senses in which they are true; reading entails that every possible proposition is true, including such things as samsara and nirvana are not just two “different” views of “the same” thing. Ac- “a square circle is mamboing through Toledo” and “all penguins are humming cording to Tiantai, this neat division of same and difference falls with the same nuances” and so on. The traditional Indo-Tibetan reading seems to restrict the blow as all self-nature views. The non-duality applies to the ways-of-viewing sense of the “everything” in this context to “what really exists” or “what is pos- as well as to that-which-is-viewed. To make sense of this, the Tiantai tradition sible,” which is, on the Tiantai view, circular. It amounts to saying “everything adopts an interpretation of the Saddharmapundarikasutra (The Lotus Sutra) that that is real is both real and not real, and neither, etc.—as for the stuff that is not rejects the self-nature not only of things but also of views of things, whereby, real, we have nothing to say about it, and of these four (real, not real, both, nei- IRUH[DPSOHRQKROGLQJWKHEHOLHIVRIDĝUƗYDNDLVDOVRXQEHNQRZQVWWRKLP ther) it doesn’t get to be real, both and neither: it is just not real.” The Tiantai

13 Indeed, the VSP is tempted to speculate that the whole idea that one “believes either X or 14 In addition, the VSP holds, incidentally, that Dogen’s theory of time as expressed in his non-X,” simpliciter, is an distant cultural consequence of a demand that one identify one Uji and elsewhere is an alternate expression of this Tiantai doctrine, designed to account self as either a believer or non-believer in a particular doctrine, with eternal consequences, for the non-duality of truth and falsity, delusion and enlightenment, in terms of the mutual and with it a notion of the soul or mind as a completely consistent single entity which is inclusion of the times in which these apparently mutually-exclusive mental events occur. either in or out. What Does the Law of Non-Contradiction Tell Us, If Anything? 440 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 441 reading is that the “everything” here can only non-circularly mean “anything at but….” Tiantai holds that it is “yes, but….” all the way down. Indeed, it is quite all that might be adduced for consideration by any sentient being as a candidate all right to say that there is an absolute truth (the “yes” part), and Tiantai even for either reality or non-reality.” KROGVWKDWWKLVLVLQHVFDSDEOHDVWKHIUDPHZRUNIRUDQ\VSHFL¿FVWDWHPHQW%XW And so we may say that Tiantai accepts a contextualist view of truth, but there is always also a “but….” part. The Tiantai position, expressed so much adds to this a rejection of the possibility of bivalent truths about what consti- more elegantly in the Three Truths, has always been that every statement is at tutes a “context.” Contexts too are devoid of intrinsic nature. It is incoherent to once an absolute truth simpliciter, and that every statement is not an absolute speak of any statement belonging simply to one set of contexts and not others. truth, and that these are in fact merely alternate ways of stating the same fact. Contextualism entails holism, because each context must itself be contexual- Tiantai thus vehemently denies that its position leads to “epistemological ized before it can be assigned the character of being “this context and no other.” anarchism,” with which it has sometimes been charged. Propositions are still This means that it is impossible to non-arbitrarily limit the horizon of relevant true or false unproblematically with respect to any alleged particular contexts, contexts pertaining to any candidate for a truth claim. All statements are in all i.e., to the extent that the presuppositions of the framing of the question can contexts. All contexts can themselves be recontextualized into other contexts, seem for awhile to be itself contextualized by certain shared assumptions. It’s thus changing the manner in which they are able to disambiguate that which just that “the extent to which” this is true is always limited and revisable; in- they contextualize. In the simplest instance, this can be thought of temporally, deed, this revisability is entailed in the very act of contextualizing. as it is in the original Lotus Sutra elaborations from which the Tiantai position ɝįWhat is truth? is partially derived: the identity of A in context C is changed when C is itself retrospectively recontextualized by E. The lines dividing contexts are not natu- 7KHZD\LQZKLFKWKHVHIDFWRUVUHVXOWLQWKH7LDQWDLUHGH¿QLWLRQRIWUXWKFDQ ral kinds “existing” simpliciter in the world. be found already in the basic proto-XSƗ\D doctrine of early Buddhism, e.g., in Tiantai thus claims that all beliefs, including its own, are never true sim- the parable of the raft and the parable of the arrow, we have a strictly delimited pliciter, but are always true in a certain sense, which is the only sense in which sense of what it will mean to call statements true within the context of Buddhist anything is ever coherently true. In response to the question, “Ok, so there are doctrine. Buddhism is, in this vision, a thousand per cent pragmatic in its ap- no non-parameterized truths simpliciter, truth is pragmatic, truth is expressiv- proach to truth. The question of what kinds of statements may count as legiti- ist, truth is self-cancelling—is that true?” the VSP answers, “Yes, but. It is true, mate is the only standard of truth in this Buddhism, and this is thoroughly de- but not simpliciter, it is pragmatically true, it is true in a sense, it is true under termined by the overriding soteriological aims of the entire Buddhist tradition. certain parameters, it is true in that it expresses a viewpoint, it is true in that (YHU\VWDWHPHQWDQGHYHU\SUDFWLFHDUHMXVWL¿HGsolely in terms of their utility it is self canceling.” The questioning might continue: “Is it true that there is a for the goal of diminishing suffering. That means that both Buddhist epistemol- viewpoint it expresses? Is it true that it self-cancels? Is it true that expression ogy and Buddhist ethics are thoroughgoingly pragmatic: what is true is what takes place? Is it true that there are parameters?” Tiantai will again answer, “Yes, is conducive to ending suffering, and what is good is action that is conducive What Does the Law of Non-Contradiction Tell Us, If Anything? 442 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 443 to ending suffering. In Pali Buddhism, we may conceive these along the lines ordinary language, it is impossible to give instructions on how to end suffering, delineated in the parable of the raft: what helps one get across is good, is useful, to point out the problem of suffering, to point out the doctrines and practices of is valid, is to be clung to for the duration of one’s journey. What is on the other Buddhism, even those that contradict them. shore is neither true nor untrue, neither good nor bad; all such terms pertain Then there is ultimate truth. Ultimate truth cannot be spoken or con- only to the intermediate realm of what is relevant for the goal of ending suffer- ceptualized, but can only be experienced: it is the end of suffering itself, libera- ing—and of course this means mainly Buddhist doctrines and practices. This tion of mind, rather than any cognitive information about the world. Libera- is the realm where it is meaningful to speak of good and bad or true and false, tion of mind is not allegiance to any picture of how the world is. In fact, it is and in which one is pragmatically faced with a choice between them. True is GHVFULEHGRQO\QHJDWLYHO\SUHFLVHO\DVWKHODFNRIDQ\LGHQWL¿DEOHSUHGLFDWHV different from false, as clinging to the raft is different from sinking. But this has 7KHSRVVLELOLW\RIDGH¿QLWLYHULJKWYLHZDERXWUHDOLW\WKHEDUH³EHLQJVR´RI nothing to do with contradiction; it has to do with utility in the goal of ending any state of affairs, falls with the belief in self-nature. For “being-so” would VXIIHULQJZKLFKLVDFFRPSOLVKHGE\HQGLQJDWWDFKPHQWWRGHVLUHDQGGH¿QLWLYH have to be something that is warranted by the state of affairs itself, acting as a 15 views about reality. VLQJOHFDXVHDQGWKLVLVMXVWZKDWWKHGHQLDORIVHOIQDWXUHRIDGH¿QLWHHVVHQFH :KHQWKLVPRGHOGHYHORSVLQWKHKDQGVRI1ƗJƗUMXQDWRWKHIXOOIOHGJHG denies. The state of affairs would be the cause, the fact that the state of affairs Two Truths model, we have the same structure expanded and articulated with is thus and so, is unambiguously one way or another, would be the effect—a greater precision. Here too “conduciveness to ending suffering” is the sole cri- RQHWRRQHFDXVDOLW\WKDWLVGH¿QLWHO\H[FOXGHGE\DOO%XGGKLVWWKHRU\IURPWKH WHULRQIRU³WUXWK´%XWLQ&RQYHQWLRQDO7UXWK1ƗJƗUMXQDLQFOXGHVWZRWKLQJV Abidhamma on. “This cup is red” means “this cup alone is the cause of the red- RUGLQDU\VSHHFK ,\RXFDXVHHIIHFWZRUOGWLPHHQWLWLHVHWF DQGVSHFL¿FDOO\ ness attributed to the cup.” Essence is single-handed-causality. Emptiness of es- Buddhist doctrines (Four Noble Truths, no-self, nirvana, suffering, dependent sence really means simply ontological ambiguity: not the usual epistemological co-arising, etc.). The criterion for including both of these under the heading of ambiguity, where we assume that in itself each thing is simply what it is, but our “truth” is exactly the same: not that they correspond to an external reality or perception of it is vague or admits of multiple readings; rather, ontological am- can be consistently unpacked without self-contradiction, but that speaking and biguity, where any possible something is in and of itself incapable of simply be- acting in accordance with them is conducive to the ending of suffering. Without ing one way or another to the exclusion of other ways, where to be is to be am- ELJXRXV'H¿QLWLYHYLHZVDERXWUHDOLW\²WKDWDQ\JLYHQWKLQJVLPSO\is one way 15 It should be noted as well that the endeavor to end suffering is itself something one may or another, is this or that, in isolation from a relation to other things—are shown choose to embark upon or not; Buddhism is good and true only to the extent that the libera tion from suffering is one’s goal. It may be that all goals can be (not “must be”) reduced to be incoherent, and actually meaningless. We are told not to “cling to” the to this goal—all human activity can be seen (not “must be seen”) as various attempts to reduce suffering in one way or another. But this is different from asserting that something view of Emptiness, that to regard Emptiness as a view describing how things that is useful for this goal is true or good outside of the context of having adopted this goal really are is worse than self-views as vast as Mt. Sumeru (as the Vimalakirti- explicitly. nirdesa Sutra says). Those who cling to the view of Emptiness are declared What Does the Law of Non-Contradiction Tell Us, If Anything? 444 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 445 incurable (MMK 13:8). Emptiness is the ultimate truth, but understood in terms end of all statements and views. So conventional truth is precisely those views of the DZDL, “emptiness” is only the highest (i.e., most powerfully effective) that are conducive to ending all views. Like the raft, they are self-transcending, conventional truth. Emptiness is itself not a description of any facts, and re- and this alone is the criterion of what makes any statement count as a truth at garded as a description it is merely a conventional truth. Ultimate truth is nei- all. If it did not contradict itself, it would not be a truth. That is, if, when taken ther “emptiness” nor “not-emptiness.” These are, as they say, mere “concepts.” literally and fully unpacked, it allowed one to continue to cling to it as a consis- But a concept of a certain type (a “true” one) is precisely what we normally tent statement about how the world really is, it would ipso facto not be a truth— call a truth: a proposition about what predicates actually, unambiguously, in all i.e., a conventional truth, a statement or belief that leads to its own overcoming. contexts, from all perspectives, apply to a particular entity: the essence or marks And conventional truth is the only kind of truth that is describable or speakable of that thing, which it alone, simply by being what it is, makes so. This is what at all. Hence: only those statements and beliefs which lead to their own self- “objective” means: that things are so on their own, without the participation of cancellation are true. Only self-contradictions are true. some other, some observer, some perspective. To regard the cup as red, or as Note that here too not all statements are yet included in conventional truth. empty, is clinging, is delusion. Redness is something that emerges momentarily What is excluded is cosmological theories, statements meant to be taken liter- through the cooperation of the cup and my cognitive apparatus. Emptiness, as ally about how the world is, how the world began, what the world is made of. a concept, is also something that emerges momentarily through the cooperation These are not conventional truths, much less ultimate truths, because they do of the world and my cognitive apparatus. To regard reality as contradictory, or not lead to their own self-overcoming, they do not encode their own demise. non-contradictory, is delusion. Clinging to emptiness, attachment to empti- They claim to be literal representations of how the world really is, without ness means no more and no less than regarding emptiness as objectively true. TXDOL¿FDWLRQ3UHFLVHO\EHFDXVHWKH\GRnot contradict themselves, they cannot “Clinging” and “regarding something to be objectively [i.e., more than prag- be truths. matically] true” are synonyms. There is of course an obvious self-contradiction 7LDQWDL%XGGKLVPWDNHVLWVFOXHIURP1ƗJƗUMXQDEXWDVUHDGWKURXJKWKH here, the usual relativism paradox: is it true that there is no truth? The answer lens of the XSƗ\D theory of the Lotus Sutra. This changes things decisively, and LVLWLVWUXHRQO\LQWKHZD\LQZKLFKWUXWKLVGH¿QHGLQ%XGGKLVPVD\LQJVRLV in ways that are quite relevant to our current discussion. Simply stated, if we conducive for the liberation from suffering of living beings. Contradiction is no DVVXPHWKLV1ƗJƗUMXQLDQPRGHORIWUXWKWKHGLVWLQFWLRQEHWZHHQWKHthree cat- objection to this kind of truth.16 HJRULHVRI1ƗJƗUMXQD¶V7ZR7UXWKV\VWHPIDOODSDUW$JDLQWKRVHWKUHHDUH This gives us a crucial further criterion for conventional truth. Convention- just plain false statements, like the metaphysical and religious theories of non- al truth is what is conducive to the end of suffering. The end of suffering is the Buddhists, absolutist claims of science, etc.—all theory, in short; 2) untheorized common sensical everyday language, which says I and you and cause and ef- 16 Another contradiction: is it always true that this way of talking and viewing is conducive fect but without claiming a theory or systematic objective worldview to unpack to ending suffering? This is where, as we shall see shortly, Tiantai provides a further insight. them consistently, fuzzy around the edges; and 3) Buddhist rhetoric. The criteri- What Does the Law of Non-Contradiction Tell Us, If Anything? 446 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 447 on of truth, recall, was “what is conducive to liberation from suffering”—which dropping of both views. Neither is intrinsically more true than the other (for to means, what will, if given full play, contradict and cancel itself, serving as a be “intrinsically” anything would be to have a self-nature). Hence we have the vehicle by which to pass beyond itself, like a raft. So 2 and 3 are both truths other enormous change in Tiantai: ultimate truth is no longer “beyond” conven- (Conventional Truth), while 1 is just false. Ultimate Truth, on the other hand, tional truth, no longer a “higher” truth. They are equal, and in fact the very idea isWKHHQGRIVXIIHULQJDQGWKXVDOVRJLYHQKRQRUL¿FDOO\DVLWZHUHWKHQDPH of “ultimate truth” is itself a conventional truth. However, they are not only RIWUXWKWKRXJKLWKDVQRSURSRVLWLRQDOFRQWHQW6RLWVWDQGVIRU1ƗJƗUMXQD,Q equal. The most radical Tiantai move is that conventional and ultimate truth are Tiantai, however, this same criterion is now applied across the boards. Category identical. They have exactly the same content. Whatever is conventional truth is 1 also can serve as a raft—and in fact, all purported metaphysical systems, also ultimate truth, and vice versa. And this is the only kind of truth there is. while claiming to arrive at a consistent, non-self-contradictory complete objec- This point is illustrated nicely in the Tiantai interpretation of the story of tive view of the universe, can all be shown to fail in their own terms: they can the lost son from the Lotus Sutra (chapter 4). The key point to note here, in the be shown to contradict themselves when taken absolutely seriously and when context of our present discussion, is, as Zhiyi points out, that the status of the WKHLUNH\WKHRUHWLFDOWHUPVDUHDEVROXWL]HG7LDQWDLWKHRU\XVHVWKH1ƗJƗUMXQLDQ ³VNLOOIXOPHDQV´LVFRQ¿JXUHGKHUHYHU\GLIIHUHQWO\WKDQLWLVLQWKH7ZR7ruths method to perform these reductio-ad-adsurdums on all existing theories. But schema of Emptiness theory, the “raft” model, where the means are transcended these are not to show that they are false; this is precisely what shows that they and discarded once the goal is reached. The resources of the estate are what the are true! For “true,” as we’ve seen, means simply, “capable of leading beyond IDWKHUXVHVDVDVNLOOIXOPHDQVWRGUDZKLVVRQWRWKH¿QDOUHFRJQLWLRQRIKLVRZQ itself, capable of destroying itself, conducive to the move beyond all clinging WR¿[HGYLHZVFRQGXFLYHWRHQGLQJVXIIHULQJ´:KHQDPHWDSK\VLFDOYLHZLV ,QWKLVVWRU\6DULSXWUDFRPSDUHVKLPVHOIDQGWKHRWKHUĝUƗYDNDVWRDVRQZKRZKLOHVWLOO a youth, had been separated from his father, went off on his own, became lost. The shown to involve contradictions, it is shown to be a conventional truth rather IDWKHUVHDUFKHVDOORYHUIRUKLPEXW¿QDOO\JLYHVXSLQGHVSDLUKHFDQ¿QGKLPQRZKHUH Instead he settles in a certain town and becomes very rich. Meanwhile the son has to than a mere falsehood: it serves as a raft to the abandoning of views. Further- fend for himself, and lives hand to mouth in extreme poverty, taking whatever odd jobs more, categories 2 and 3 are also not alwaysHIIHFWLYHDVUDIWV7KHUHDUHLQ¿QLWH come his way. In his wanderings, quite by chance, he eventually comes to the gate of his father’s opulent mansion. He is greatly intimidated by the splendor of this palatial estate, sentient beings with infinite differing needs, and in some circumstances one seeing nothing there that seems remotely relatable to his own condition; this is someone as different from himself as imaginable, someone with who he has nothing at all in com view will work (i.e., will bring about both its own cancellation and the elimi- mon. Indeed, he fears this must be a king of some sort, a person of great authority and nation of all other views) while in other circumstances others will work. Even PLJKWZKRZLOOIRUFHKLPLQWRPLOLWDU\VHUYLFHRUFRUYHHODERULIKHGRHVQ¶WÀHHDVTXLFNO\ as possible. The father, instantly recognizing this broken impoverished man at the gate “ordinary speech” and “Emptiness” are not always true (for true means only ashis own long lost son, is overjoyed. He sends his servants to apprehend him—but the VRQLVWHUUL¿HGDQGIDOOVLQWRDIDLQW5HDOL]LQJWKDWKLVVRQKDVIRUJRWWHQKLVRZQLGHQWLW\ “conducive to….”). All three categories can serve as rafts leading beyond them- and is in no condition to take in the news, he devises a “skillful means”: the son is al lowed to return to the poor part of town, and two ragged looking messengers are sent, pre selves, while none of them always does so. So the Buddha preaches self and tending to be looking randomly for cheap day laborers, paid at the minimum wage. This non-self, not because one is conventional and the other is ultimate truth: both the son can accept; it accords with his own concept of himself and his worth. He takes the job, and works shoveling out manure for 20 years. For Zhiyi’s interpretation, see are conventional truths, meaning both can, in given circumstances, lead to the FahuawenjuHVSHFLDOO\7FDQGSDVVLP What Does the Law of Non-Contradiction Tell Us, If Anything? 448 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 449

VWDWXVWRKLV¿QDOHQOLJKWHQPHQW²WKHVHUYDQWVWKHEXLOGLQJVWKHWUHDVXU\%XW view, like that of the second chapter of the Zhuangzi and indeed like the second WKHVHDUHQRWDEDQGRQHGZKHQWKHVRQ¿QDOO\GRHVFRPHLQWRKLVLQKHULWHQFH chapter of the Laozi (“When all the world sees the good as the good….”) is that On the contrary, these are the inheritence! This means that what one is enlight- WKLVXQDQLPLW\DERXWYDOXHVDQGWUXWKVZRXOGEHDGLVDVWHU7KHGHÀDWLRQDU\DW ened to when one is enlightened is not the dropping away of all skillful means, titude toward truth, which in some ways stands so close to the epistemological the letting go of the raft, the transcendence of all determinate phenomenal con- expressivism of the Tiantai view, actually serves to take truth entirely off the cepts, ideas, practices, forms. Rather, these things are the very content of en- table as a topic of debate and therefore enforces a dogmatic conformity. DGP, lightenment. Enlightenment is not the renunciation of skillful means. Enlight- like all arguments for univocal truth in ethics or metaphysics, seem to want enment is the mastery of all skillful means, the integration of skillful means, the standardization. Tiantai stands in fervent opposition to this program. more thorough possession of them rather than the discarding or elimination of Does this lead to “epistemological anarchism,” or “logical armageddon,” them. Conventional truth is not what you renounce when you reach Ultimate the explosion of truths? Not at all. The controls are exactly the same as they Truth, as in the parable of the raft and the Two Truths theory. The Other Shore are in the more monolithic contextualism of pre-Tiantai Conventional Truth. to which the raft rafts us, allowing us to renounce the raft, turns out to be anoth- 2+2=4 is true in certain contexts (probably 99.9999 per cent of all possible HUUDIWZKLFKUDIWVXVWRDQLQ¿QLW\RIRWKHUUDIWV²DQGZHRXUVHOYHVZKRDUH contexts), in that it is useful in communicating, and in making calculations rafting on these rafts, are like all other entities only raft-rafting rafts. Conven- for building stuff in some precincts of the universe at least, which are crucial tional Truth is what you get when you reach Ultimate Truth. The content of the for communicating liberating attachment-neutralizers. Its truth is dependent two is the same. Ultimate Truth is simply a name for the totality of conventional upon prior acceptance by large communities of sentient beings with whom one truths, and the virtuosic mastery of being able to move from one conventional wishes to communicate, and with those “beings” sentient and insentient in that truth to another unobstructedly, as the situation demands, the comprehension of precinct of the universe that behave accordingly. The only difference is that we WKHZD\WKH\¿WWRJHWKHURUFDQIXQFWLRQWRJHWKHURUWKHZD\LQZKLFKWKH\DUH do not assume that all sentient beings think in the same ways, or share in the each, as it were, “versions” of each other. Ultimate truth is the non-obstruction same convictions and desires, nor do we see any reason for imposing a norma- between conventional truths, the fact that they all interpenetrate, that in their tive value on which particular kinds of conventions they use, since these are non-absoluteness each is simply a different way of saying what the others say. FRQYHQWLRQVDUHWKHPVHOYHVDOOQRQXOWLPDWHWUXWKVDQGMXVWL¿HGVROHO\LQWHUPV 8OWLPDWHWUXWKLVWKHIUHHÀRZRIFRQYHQWLRQDOWUXWKVWKHLUFRSUHVHQFHLQVSLWH of their shared efficacy within communities. If there are subcultures that for of their apparent oppositeness (e.g., you are a poor worker, you are a rich son). whatever reason see 2+2=5, rather than just saying they are insane or trying to Like Zhuangzi, from which I have argued this view partially derives, the ¿UVWFRQYLQFHWKHPWKDW DJRRGERGKLVDWWYDZLOO¿QGDZD\LQZKLFKLW Tiantai position involves a radical multiperspectivism. It denies the implied goal can be construed as provisionally true (=attachment-undermining) and to com- of both Indo-Tibetan Buddhism dogmatics and all of Indo-European philoso- municate liberating truths in terms of the premise that 2+2=5 (including, of phy: to get everyone to agree about what is right and what is good. The Tiantai course, showing the senses in which that claim is false, just as they would for What Does the Law of Non-Contradiction Tell Us, If Anything? 450 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 451

2+2=4). There is no reason to assume in advance whether there do or do not tion is therefore a conventional truth. But conventional truth, as we just saw, exist such weird communities. The only other difference is the way in which is in Tiantai not merely a means to ultimate truth, but is ultimate truth itself. these alternate systems of conventional truth, alternate “respects” or “senses” in Ultimate truth is just the coexistence and maximally skillful application of any which something might be asserted, are related. They are fuzzy edged, a com- and all conventional truths. Since everything is conventional truth, everything plete separation between them cannot be coherently constructed any more than is ultimate truth. But they are ultimate truth because of their interpenetration can any other two putatively separate entities, they are inseparable from one an- and mutual non-obstruction, because what would be mutually exclusive if taken other, they collapse into one another, they entail and reduce to one another, they as “truths” in the sense of “corresponding to how things really are, simpliciter, are aspects of the Truth of the Mean, which is simply the free and unobstructed independently of any other factors including experiencers of them as such” convertibility between all possible conventional truths. are now seen to be true in the sense of “conducive to liberation from suffering Another problem which DGP themselves point out is that the use of re- sometimes.” This renders their coexistence not only possible, but necessary for ductio ad adsurdum arguments ceases to make sense on their account. On the ultimate truth. Ultimate truth is the copresence of what would, on the naïve re- Tiantai account, however, they make perfect sense: an opponent’s view that is DOLVW³REMHFWLYH´GH¿QLWLRQRIWUXWKEHFRQWUDGLFWRU\ VHOIQRQVHOIVRQZRUNHU shown, via a reductio argument, to self-destruct on its own premises is being VXIIHULQJEOLVVSHUPDQHQFHLPSHUPDQHQFHVDPVDUDQLUYDQDHWF WKHinter- shown to be a good raft: this is exactly what it’s supposed to do. It is a conven- changeability of the two apparently contradictory forms of conventional truth. tional truth which leads beyond itself by destroying itself: this is precisely what I conclude then that the question about whether the contradictory state- makes it an ultimate truth, and also an instantiation of the Mean, the Absolute. ments in Mahayana literature are meant to be true statements or are meant Its refutation is a way of showing that it too is an XSƗ\D, and hence is the ulti- merely as therapeutic XSƗ\D to undermine attachments while making no claims mate truth. To refute it is to set it to work as an attachment-underminer, con- about reality is, from a Tiantai point of view, infelicitously constructed. For tinuing the process it has laudably started and allowing it to go on to do all the these two alternatives are synonymous. Truth means nothing but “undermining truth-work of which it is capable. attachments,” and conventional truths are ultimate truths. Put otherwise, thera- For Tiantai, “conventional truth” means “anything that can be conducive peutic measures are our only descriptions of “how the world is.” For truth in WRWKHHOLPLQDWLRQRIVXIIHULQJ²ZKLFKLVFOLQJLQJDWWDFKPHQWGHVLUHDQG¿[HG Tiantai is always truth about delusion, for it is only delusion that provides any views of objectivity.” Not “will” or “must,” but “can.” For no idea, not even determinate content to experience. Enlightened experience (“truth”) is also full “Emptiness,” always conduces thereto. It is situational, and this is the sole cri- RIFRQWHQWDQGGLIIHUHQWLDWLRQVEXWRQO\EHFDXVHLWEXLOGVXSRQDQGUHFRQ¿JXUHV WHULRQDQGPHDQLQJRIWUXWK1RZJLYHQWKLVGH¿QLWLRQDQ\WKLQJDQGHYHU\WKLQJ a priorly existing delusion and delusion-derived determinacies and differentia- is a conventional truth: anything can, under the right conditions, dislodge an at- tions, which are its sole raw material—not some reality-as-it-is untouched by tachment and lead to reduced suffering. Nothing always does so, but everything any (deluded) consciousness. And of course this point is encoded emphatically without exception, in the right context, can do so. Everything without excep- in the main textbook slogans of Tiantai tradition: the Three Truths and inherent What Does the Law of Non-Contradiction Tell Us, If Anything? 452 《華梵人文學報》天台學專刊 Paradox, Parameterization and Truth in Tiantai Buddhism 453 entailment (or The Three Thousand as Each Moment of Experience ᶨ⾝ᶱ⋫ ) ity. They are the sole mark of reality. Whatever is is its own self-contradiction, The Three Truths are provisional positing, emptiness and the mean ( 䨢`ᷕ ). and this alone makes it real—not merely conventionally real, but intrinsically Provisional positing is conventional truth. It means that any determinate thing is and absolutely real: the absolute, the Mean. As Zhiyi says, “Each and every determinate, is what it is, only locally, only due to its particular causal anteced- scent and sight is none other than the Middle Way (the Mean) itself.”18 That is, ents, constituent parts and conceptual context. It is locally coherent. Emptiness each and every particular thing, because it is its own contradiction, is absolutely is the lack of any self-warranted determinacy; nothing is what it is just because UHDOLVWKHDEVROXWHLWVHOIZKLFKWUDQVFHQGVDOO¿QLWHFDWHJRULHVDQGLVWKHUHIRUH it is what it is, not just its becoming so but also the fact that it is presently so is unconditional, presenced under any and all conditions, even the condition of so only in dependence on its cooperation with at least one “other” thing—again, its own absence, like space. This is what all Three Thousand possible states are causal antecedents, constitutent parts and conceptual context. But if we examine always present, inherently entailed, in any moment of experience ( ᶨ⾝ᶱ⋫ WKHERXQGDU\EHWZHHQ³LW´DQG³WKHVHRWKHUV´WKDWPDNHLWVRZH¿QGWKHPWR yiniansanqian). Each of them is absolute, each of them is unconditional, each of be incoherent as long as we assume that this “it” simply is what it is to the ex- them pervades all times and places, like space. Because it is self-contradictory, clusion of the not-it. This being the case, it is neither it nor not it, nor anything it is unconditional, and cannot be eradicated from reality no matter what hap- else—it is ontologically ambiguous. It is, in fact, globally incoherent: when all pens. For this reason, it is permanent, cannot be lost, cannot be undermined by factors are taken into account, its original identity vanishes. It is obvious, how- the presence of anything alien to it, cannot be dislodged by any event or thing, ever, that these two apparently opposed and contradictory claims (X is coher- cannot cease to be what it is. For this reason, each and every entity is absolute ent as X, X is not coherent as X) are not two separate facts about X, but are just truth, is nirvana, is the end of suffering. two alternate ways of stating one and the same fact: the dependent co-arisen The Tiantai view then is not mere dialetheism, “the view that some contra- nature of its Xness, its identity-derived-from-relation. As mentioned earlier, this GLFWLRQVDUHWUXH´DV'HJXFKL*DU¿HOGDQG3ULHVWSXWLW,WFODLPVWKDWall state- is also the only ontological information given by the LNC: that whatever is de- ments, claims, experiences and entities are (implicitly) contradictions, and that WHUPLQDWHLVLSVRIDFWR¿QLWHFDQEHGHVWUR\HGLVFRQGLWLRQDO7KLVLVZKDWLWLV therefore they are all true. to be coherent at all. The LNC is, properly understood, another way of saying that all things that exist are necessarily self-contradictory! This is both its (local) coherence and (global) incoherence. Any (local) coherence, examined closely, turns out to be (globally) incoherent. Hence all conventional truths turn out to be ultimate truths, leading beyond themselves. But the Mean, the third truth, is precisely the intersubsumption of these two truths, their synonymity. And that is the truth about things: that for any X to exist simply means for its Xness to be another word for its nonXness. Not only are contradictions possible in real- 18 T46.6b. 454 《華梵人文學報》天台學專刊論《摩訶止觀、破法遍》之「一念心」455

Зȷ܉References ፤ȮኟສЦᢏȃખݳႈȯϟȶΚ Lawson-Tancred, H., translator. 1998. Aristotle’s Metaphysics. London: Pen пȶณҢߟખݳȷϟ௄୆Τޫખݳႈ࣐л˕ guin. 3ULHVW*UDKDP In Contradiction, A Study of the Transconsistent (Dor ⻝渿⌧ drecht: Martin Nijhoff Publishers). 厗㡝⣏⬠㜙㕡Ṣ㔯⿅゛䞼䨞㇨⌂⢓䓇 Priest, Graham. 2000. “Could Everything Be True?” Australasian Journal of Philosophy ± 3ULHVW*UDKDP³:KDW¶V6R%DG$ERXW&RQWUDGLFWLRQV´LQ*UDKDP ᄢौ ; Priest, J.C. Beall, Bradley Armour-Garb, editors, The Law of Non-Contra- ġġġġġġ˪㐑姞㬊奨˫㗗⣑⎘⬿㚱斄ˬ㬊奨˭䘬慵天叿徘炻ᶨ凔⬠侭㲐慵℞ diction 2[IRUG2[IRUG8QLYHUVLW\3UHVV SS ˬᶨ⾝ᶱ⋫˭䘬䞼䨞炻䃞侴˪㐑姞㬊奨ˣ䟜㱽念˫⇯㗗ὅ䃉䓇㱽念䟜 3ULHVW*UDKDPDQG-D\*DU¿HOGChinese Buddhist Canon”) (“T”), 100 䟜昌ˬᶨ⾝⽫˭㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆㚱朆䃉ˣᷫ军䳽妨夳ᷳ➟叿炻 volumes, Tokyo: Taisho Issaikyo Kankokai. 㻠㫉㕟昌ᶨ↯媠べ炻䘤崟㬋㘢ㄏ炻㗗䁢⽆`ℍ䨢奨ᷳ奨⽫⮎嶸ˤ⍰䟜 Ziporyn, Brook, translator. 2009. Zhuangzi: The Essential Writings with Se 昌ˬᶨ⾝⽫˭䘬➟叿炻⼿ẍ⽆`ℍ䨢炻ἧ⼿ˬᶨ⾝⽫˭℟㚱㶐⊾䘬⎗ lections from Traditional Commentaries. Indianapolis: Hackett. 傥⿏炻㬌ˬᶨ⾝⽫˭䘬㶐⊾ἄ䓐ᶵ⁭⁭㗗⮎嶸奨⽫䘬慵天⿅䵕炻ḇ㗗奨⽫⮎嶸ᷳ➢䢶ˤ˨䟜㱽念˩䟜昌ˬᶨ⾝⽫˭䘬➟叿炻⏰䎦Ḯˬᶨ⾝⽫˭ 䘬㶐⊾ᷳ≽≃䈡岒ʇʇ䓙䟜昌ˬᶨ⾝⽫˭➟叿侴军橼ぇ䃉䓇ᷳ䎮ˤ

ᜰᗤຠȈ !!!!㐑姞㬊奨ˣ䟜㱽念ˣᶨ⾝⽫ˣ奨⽫㱽ˣ䃉䓇㱽

㓞䧧烉2012į09į29ġġġ㍍⍿↲䘣烉2013į02į28 456《華梵人文學報》天台學專刊論《摩訶止觀、破法遍》之「一念心」457

姞㬊奨˫ˬᶨ⾝ᶱ⋫˭婒䞼䨞˫㊯↢烉㬌ˬᶨ⾝⽫˭冯ˬᶱ⋫㱽˭䘬斄Ὢ ൧ȃࠊّ 㗗崭᷶妨婆⿅䵕㇨傥婒㖶䘬⠫䓴炻ˬᶨ⾝ᶱ⋫˭㗗媠㱽Ḻ圵Ḻ⌛䘬ˬ⿏℟ ˪㐑姞㬊奨˫䁢⣑⎘⬿㘢柿㇨嫃炷大⃫ 594炸炻䓙攨Ṣ㿴枪䲨抬炻⍇ ⮎䚠˭婾烊㗗忂⎹妋僓ᷳ嶗䘬㬊奨奨埴㱽⛐妨婆婒㖶ᶲ䘬㕡ὧ炻侴朆⭂➟ Ἦ⎵˪⚻枻㬊奨˫⼴Ἦ㓡䧙˪㐑姞㬊奨˫炻ℙ㚱⋩⌟烊㗗⣑⎘㬊奨㱽攨䘬 ᷳ妨婆ˤĶ 栗䃞ῷ慵˪㐑姞㬊奨˫ˬᶨ⾝ᶱ⋫˭ᶵ⿅嬘⠫䘬朊⎹ˤ ᷣ天叿徘炻ḇ㗗⣑⎘ᶱ⣏悐ᷳᶨˤ˪⥁㱽咖厗䴻䌬佑˫⍰䧙˪㱽厗䌬佑˫ ⎎⢾昛➭㇨㑘˨婾㘢柿䘬ˬᶨ⾝⽫˭˩ġᷣ天妶婾ˬᶨ⾝⽫˭䘬⢾⺞婾徘⇘ᾖ奨㚱⋩烉ᶵ⿅嬘⠫ˣ䘤䛇㬋⽫侭ˣ⬱⽫侭ˣ䟜㱽念侭ˣ嬀忂⠆侭 ℏ㵝ᶵ⿅嬘⿏炻ẍ⍲ˬᶨ⾝⽫˭⛐⣑⎘⬿㬟⎚䘤⯽䘬⪿嬲炻℞ᷕ㍐婾㘢柿䫱䫱ˤĲ ⼿䞍㘢柿婒˪㱽厗䌬佑˫㗪⶚䴻慵夾忁⋩䧖奨⽫㱽攨炻侴⛐˪㐑䘬ˬᶨ⾝⽫˭䁢⎗┬ˣ⎗らˣ⎗䛇ˣ⎗⤬䘬ˬ嬀昘⽫˭炻娵䁢㬌ˬ嬀昘⽫˭ 姞㬊奨˫⌟䫔Ḽ ĩ ᶲ Ī炻⇯㚜娛䳘ṳ䳡㬋ᾖ㬊奨炻䩳奨⽫⋩㱽攨炻㚱灼 ĩ ḇ㗗㘢柿奨⽫㱽攨䘬㇨奨ᷳ⠫ㆾ㇨奨䘬⮵尉烊⍰⽆橼ˣ䚠ˣ䓐ᶲ炻Ἦ妶婾 ᶨ Ī 奨ᶵ⿅嬘⠫ˣĩ Ḵ Ī 䛇㬋䘤厑㍸⽫ˣĩ ᶱ Ī ┬ⶏ⬱⽫㬊奨ˣĩ ⚃ Ī 䟜㱽念ˣ 㘢柿䘬ˬᶨ⾝⽫˭⌛㗗ˬᶨ⾝ᶱ⋫˭炻ˬᶨ⾝⽫˭㗗⌛䨢ˣ⌛`ˣ⌛ᷕˬᶱ ĩ Ḽ Ī 嬀忂⠆Ƀĩ ⋩ Ī 暊ッ㱽䫱䫱炻⍰䧙䁢⋩Ḁ奨㱽ˤ 媎⚻圵˭炻ˬᶨ⾝⽫˭㗗ᶵ⿅嬘⠫䫱ˤķ 㬌㔯ᷕ晾䃞䓴⭂㘢柿䘬ˬᶨ⾝⽫˭ ⋩Ḁ奨㱽℞ᷕ䫔⚃䁢㖶䟜㱽念炻˪㱽厗䌬佑˫㊯↢烉ˬ晾⽑傥䟜Ṏᶵ 䁢⎗┬ˣ⎗らˣ⎗䛇ˣ⎗⤬䘬ˬ嬀昘⽫˭炻Ữ⌣㗗ẍˬᶨ⾝⽫˭䁢ᶵ⿅嬘㚱㇨䟜炻ỽ侭烎䓇㬣⌛㴭㥫㓭䃉㇨䟜ḇ˭ˤĳ 劍ẍˬ䓇㬣⌛㴭㥫˭ᷳ䎮⇯ ⠫ἄ䁢ᷣ天䘬斉㖶ˤ⮵㕤ˬᶨ⾝⽫˭䁢⎗┬ˣ⎗らˣ⎗䛇ˣ⎗⤬䘬ˬ嬀昘䃉㇨䟜炻Ữ㗗⍰䁢Ṩ湤婒ˬ䟜㱽念˭␊烎㔯ᷕ㍸⇘烉ˬ㱽⿏㶭㶐炻ᶵ⎰ᶵ㔋烊⽫˭炻㗗⤪ỽẍ奨⽫㱽⮎嶸ˣ㗗⤪ỽ廱⊾ㆾ㶐⊾ㆸ䁢ˬᶨ⾝ᶱ⋫˭䘬ᶵ⿅妨婆忻㕟炻⽫埴嗽㹭ˤ朆䟜朆ᶵ䟜炻ỽ㓭妨䟜烎Ữ䛦䓇⣂栃Ὰ炻⮹ᶵ栃Ὰ烊嬘⠫烎⛐˨婾㘢柿䘬ˬᶨ⾝⽫˭˩᷎㰺㚱㶙ℍ妶婾炻㛔㔯娵䁢˪㐑姞㬊奨ˣ 䟜栃ᾺẌᶵ栃Ὰ炻㓭妨䟜㱽念俛˭ˤĴ 䟜㱽念ᷣ天⛐㕤䟜昌 ĩ 䛦䓇 Ī ⽫⮵㕤䟜㱽念˫䟜昌ˬᶨ⾝⽫˭䘬➟叿炻㗗ˬ嬀昘⽫˭⤪ỽ廱⊾ㆾ㶐⊾䘬慵天斄媠㱽䘬栃Ὰˣ➟叿烊ḇ㗗ὅ䃉䓇㔁攨䓐⽆`ℍ䨢ˣ⽆䨢ℍ`ˣᷕ忻䫔ᶨ佑挝炻ḇ㗗奨⽫㱽⮎嶸䘬慵天➢䢶ˤ 媎ᶱ奨䘬㘢ㄏ炻念䟜ᶨ↯媠べˤ⤪㬌ˬᶨ⾝⽫˭ὅ˨䟜㱽念˩䓴⭂䁢烉ẍ ˨䟜㱽念˩ˬᶨ⾝⽫˭⽆`ℍ䨢䘬奨㱽冯ˬᶨ⾝ᶱ⋫˭奨ᶵ⿅嬘⠫ᶵ ↉⣓䛦䓇侴妨炻㗗栃Ὰ冯➟叿䘬⤬⽫ˤ˨䟜㱽念˩ὅ䃉䓇㔁攨念䟜ᶨ↯媠䚠⎴炻佑䎮斉㖶䘬䩳⟜ḇ⎬䔘ˤ劍ẍ↉⣓ㆾ㗗憵㟡侭侴妨炻㰺㚱䟜ˬᶨ⾝べ炻ẍ䛦䓇ˬᶨ⾝⽫˭䓇崟䁢➢⸽䘬妶婾炻忁⺽䘤Ḯ䫮侭⮵㕤˨䟜㱽念˩ ⽫˭䘬栃Ὰ冯➟叿烊⍿⇞㕤`䚠䘬㜇䷃炻⯂㛒⽆`ℍ䨢奨炻忂ⷠ㗗䃉㱽ℍ ᷳ斄㲐ˤ 奨ᶵ⿅嬘⠫炻⚈㬌䟜昌ˬᶨ⾝⽫˭䘬栃Ὰ冯➟叿炻⇯ㆸ䁢奨⽫㱽䘬慵天➢ ⮵㕤˪㐑姞㬊奨˫ˬᶨ⾝⽫˭䘬㍊妶炻ᶨ凔䞼䨞侭⣏悐↮普ᷕ⛐ˬᶨ 䢶ˤ⍰⮎嶸奨⽫㱽ᷳ⇵炻ㆾ㗗⮎嶸奨⽫㱽䘬⎴㗪炻悥⼰暨天䎮婾⿏䘬娵䞍⾝ᶱ⋫˭炻ἳ⤪烉⎌⣑劙㑘ᷳ˪㘢柿ˬ㐑姞㬊奨˭ᷳ䞼䨞˫ẍ㘢柿㇨婒㻠 ἄ䁢➢䢶炻䓙㕤忁㧋䘬䎮䓙炻㛔㔯娵䁢㚱暨天⮵㕤˨䟜㱽念˩ˬᶨ⾝⽫˭ 㫉㬊奨炻妶婾⚻枻㬊奨ˣᶨ⾝ᶱ⋫䫱奨⽫⓷柴ˤĵ ⍰嵁㜙㖶˪⣑⎘㘢柿˪㐑䘬䟜昌➟叿ᷳ娵䞍 ᶨṃ娛䳘㍊妶炻䃞侴䁢Ḯ娛⮎婾徘䟜昌ˬᶨ⾝⽫˭➟ 叿ᷳ➢㛔⮎嶸⿅䵕炻㇨ẍ叿慵ẍˬ䃉䓇攨䟜㱽˭ᷳ⽆`ℍ䨢䟜㱽念䁢ᷣ天

Ĳġġ㘢侭⣏ⷓ婒烉˪⥁㱽咖厗䴻䌬佑˫⌟䫔ḅᶲ炻˪⣏㬋啷˫Ⅎ 33炻枩 ᶳĮ ᷕˤ ĳˢ㘢侭⣏ⷓ婒烉˪⥁㱽咖厗䴻䌬佑˫⌟䫔ḅᶲ炻˪⣏㬋啷˫Ⅎ 33炻枩 ᶲˤ Ķˢġ嵁㜙㖶㑘烉˪⣑⎘㘢柿˪㐑姞㬊奨˫ˬᶨ⾝ᶱ⋫˭婒䞼䨞˫ĩ⚳䩳冢䀋⣏⬠⒚⬠䞼䨞㇨炻 Ĵġġ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 59 ᷕˢ ġġġġ䡑⢓婾㔯炻2001Īġ炻㐀天ˤ ĵġġ⎌⣑劙㑘烉˪㘢柿ˬ㐑姞㬊奨˭ᷳ䞼䨞˫ĩ ᷕ⚳㔯⊾⣏⬠⒚⬠䞼䨞㇨䡑⢓婾㔯炻 ķġġġ昛➭㑘烉˨婾㘢柿䘬ˬᶨ⾝⽫˭˩炻˪ᷕ厗ἃ⬠䞼䨞˫䫔ḅ㛇 ĩ2006 ⸜Ī炻枩Į 1989Ī炻㐀天ˤĩ ⛐㬌ẍ䳁㛔婾㔯˪㘢柿ˬ㐑姞㬊奨˭ᷳ䞼䨞˫䁢ᷣ炻侴ᶵ㍉䓐⎘䀋 ġġġġ149ˤˢ ⌂䡑⢓婾㔯䞍嬀≈ῤ䲣䴙ᷳ˪㘢奔ˬ㐑姞㬊奨˭ᷳ䞼䨞˫㧁柴ˤġġġġ 458《華梵人文學報》天台學專刊論《摩訶止觀、破法遍》之「一念心」459

㟠⽫ˤ℞ᷕ䞼䨞䚖䘬䁢烉ĩ1Īġ斉㖶䟜昌ˬᶨ⾝⽫˭㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆 ḇ㗗䟜昌夳べˤ侴⛐˪慹∃ᶱ㗏䴻˫ḇ㍸⇘烉㚱朆䃉ˣᷫ军䳽妨ᷳ夳㗗奨⽫㱽䘬慵天➢䢶ˤĩ2Īġ⏰䎦䟜昌ˬᶨ⾝⽫˭➟ ϖΜൾȭǶคՐ๦ڀЈ୏Ǵϖ഍ॿғǶϖ഍ғύǴۺǺȬ΋ق叿ᷳ奨⽫⮎嶸⿅䵕ˤ ġȨՕ ϖΜൾǴϓՖз۶ڀЈғǴۺǺ! ȬᇻՉၹीǴၯᐕΜБǴ΋قᙓ ! ۺǺȬз۶౲ғӼ֤ЈઓǴՐߎখӦǴᓉقǻȭՕۺЗȷ ! ౲ғคғ΋܉ະȃԥᜱȲખݳႈȳȶΚ ȭȩǶ21ۺคଆǴЈதӼੀǴջค΋! ˨䟜㱽念˩䟜㱽㇨ὅ䘬㱽攨ẍ䃉䓇攨䁢ᷣ炻˪㐑姞㬊奨˫㊯↢烉ˬ䃉䓇攨傥忂㬊奨炻Ƀ㬊奨㗗埴炻䃉䓇攨㗗㔁炻ὅ㔁ᾖ埴炻忂军䃉䓇㱽⽵炻⚈ ᶲ徘婒㖶ᶨ⾝⽫≽炻Ḽ昘 ĩ 刚ˣ⍿ˣ゛ˣ埴ˣ嬀 Ī ᾙ䓇炻⎬䧖䘬夳妋 ỵ℟嵛ˤ㶐⎵ᶱ⋩Ḵ厑啑炻⎬婒ℍᶵḴ攨炻䘮㗗厑啑⽆攨ℍỵ炻侴䃉䓇䁢 ḇ䓇崟ἮḮ炻⚈䁢䛦䓇䘬栃Ὰ冯➟叿炻侴䓇崟夳べ炻⽆㬌夳べ⍰嬻䛦䓇埵椾˭ˤĸ 忳䓐ˬ䃉䓇攨˭ᷳ㔁䎮ʇʇ媠㱽䃉䓇ˣ䃉⿏炻ẍ忁㧋䘬娵䞍ˣ奢䓇㚜⣂䘬栃Ὰˣ➟叿ˤ˪慹∃ᶱ㗏䴻˫ẍỷ慹∃⛘炻侴朄⾝䃉崟炻侴˨䟜䞍炻Ἦ䟜昌➟叿ˤ˪⮷⑩凔劍㲊伭囄䴻˫㍸⇘烉ˬ媠㱽䃉䓇炻㇨妨䃉䓇炻㱽念˩⇯ẍˬᶨ⾝⽫˭䁢妶婾⮵尉炻㍐㯪ˬᶨ⾝⽫˭ᷳ`䚠炻ὅ䃉䓇攨䟜㦪婒Ṏ䃉䓇炻⤪㗗㦪婒˭ˤĹ ⍰ˬㆹᶵ㫚Ẍ䃉䓇㱽㚱㇨⼿ˤỽẍ㓭烎䃉䓇㱽侴忼⇘⽆`ℍ䨢ᷳ奨㱽炻⚈㬌䟜昌ˬᶨ⾝⽫˭➟叿ㆸ䁢⽆`ℍ䨢䟜㱽䘬㱽ᶵ⎗⼿㓭˭ˤĺ 婒㖶Ḯ媠㱽䃉䓇炻䃉䓇㱽ᶵ⎗⼿炻⤪㬌⼿䞍媠㱽ᶵ⎗⼿炻 ➢䢶炻ḇ冯⽆`ℍ䨢䘬奨㱽㚱⭮↯ᷳ斄Ὢˤ 忁㗗⣏Ḁ凔劍䘬慵天⿅゛ᷳᶨˤ˪㐑姞㬊奨ˣ䟜㱽念˫ẍ䃉䓇攨䁢䎮婾ᷳ ➢䢶炻㬋冯凔劍⿅゛䚠ᶨ农ˤ ΡȃȶΚ܉ЗȷϟӱԚ୆ȃࣻ៊୆ȃࣻࡠ୆ 㚱斄˨䟜㱽念˩䘬ℏ⭡ˬ䃉䓇攨䟜㱽˭烉ẍ䃉䓇攨炻寶䟜媠㱽ˤ℞ᷕ 㚱斄ᶱ`ʇʇ⚈ㆸ`ˣ䚠临`ˣ䚠⼭`ˤ˨䟜㱽念˩㍸⇘烉ˬ夳べ朆㚱ᶱ悐ấ烉ĩᶨ Ī ⽆`ℍ䨢䟜㱽念炻ĩḴ Ī ⽆䨢ℍ`䟜㱽念炻ĩᶱ Ī ℑ奨䁢㕡ὧ炻 Ữ晐妋⼿⎵炻Ṏ䔞橼⍿䧙炻䧙ᷳ䁢`ˤ`侭炻嘃⤬栃Ὰ炻⎵ᷳ`俛ˤɃὅ ⼿ℍᷕ忻䫔ᶨ佑媎䟜㱽念ˤ䟜昌ˬᶨ⾝⽫˭➟叿ᷣ天⛐⽆`ℍ䨢䟜㱽念ᷕ 㕤ἃ㱽⽑㚱⋩ℕ`ˤᶨᶨ⤪⇵婒炻⍰㕤ᶨᶨ`ᷕ炻⽑㚱ᶱ`䁢烉⚈ㆸ`ˣ 妶婾ˤ㬌ᷕ娛徘Ḯ䟜昌ˬᶨ⾝⽫˭➟叿䘬佑䎮娵䞍␴⮎嶸ˤ 䚠临`ˣ䚠⼭`˭ˤĲĲ ㊯↢㭷ᶨᾳˬ夳妋˭ˣ㭷ᶨᾳˬ㱽˭悥℟⁁㚱ᶱ`ˤ ⍰ˬ䔞䞍ᶱ`ᷳ⎵炻⣏⮷忂䓐炻Ƀ㇨媪ᶱ啷⚃攨䓇⚃夳炻夳夳㚱ᶱ`ˣ ΚȃȶΚ܉Зȷ ℕ⋩Ḵ夳ˣ䘦ℓ䄑゙䫱ˤ忂㔁Ƀ⇍㔁Ƀ⚻㔁⚃攨䓇⚃夳炻夳夳℟ᶱ`ˣ ẍ↉⣓䛦䓇侴妨炻ˬᶨ⾝⽫˭㗗栃Ὰ冯➟叿䘬⤬⽫ˤ椾⃰˨䟜㱽念˩ ℕ⋩Ḵ夳ˣ䘦ℓ䄑゙䫱ˤ⤪Ἦ㔁攨䣢Ṣ䃉婵㱽炻⮎婆㗗嘃婆炻䓇婆夳㓭烊婒㖶Ḯ夳べᷳ䓇崟ˣ夳べᷳ䧖栆炻ẍ⍲夳べᷳˬ`˭䫱炻ℵ侭⻟婧ẍˬᶨ 㓭㕤⚃攨⋩ℕ攨炻崟夳ˣ崟`˭ˤĲĳ 忁嬻ㆹᾹ⼿䞍ᶵ婾㗗⣏Ḁˣ⮷Ḁ炻ㆾ ⾝⽫˭䁢⮵尉ᷳ䨢奨炻Ṏ⌛⽆夳`ℍ䨢ˤỽẍ慵夾ˬᶨ⾝⽫˭ᷳ䨢奨␊烎㗗㇨媪䘬啷ˣ忂ˣ⇍ˣ⚻⚃㔁炻㇨䓊䓇⎵妨ᷳ㤪⾝炻䓇夳ˣ崟`炻悥㗗嘃 ⇵徘ˬ䛦䓇⣂栃Ὰ炻⮹ᶵ栃Ὰ烊䟜栃ᾺẌᶵ栃Ὰ炻㓭妨䟜㱽念俛˭炻ᷣ天 ⤬䃉⮎炻侴℟⁁Ḯᶱ`ˤ

ĸˢġ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 59 ᶳˤ Ĳıˢ⣙嬗Ṣ⎵烉˪慹∃ᶱ㗏䴻˫⸷⑩䫔ᶨ炻˪⣏㬋啷˫Ⅎ 9炻枩 369 ᶲˤ Ĺˢġ沑㐑伭Ṩ嬗烉˪⮷⑩凔劍㲊伭囄䴻˫⌟䫔ᶨ炻˪⣏㬋啷˫Ⅎ 8炻枩 539 ᶳˤ ĲĲˢ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 63 ᶲˤ ĺġġġ沑㐑伭Ṩ嬗烉˪⮷⑩凔劍㲊伭囄䴻˫⌟䫔ᶨ炻˪⣏㬋啷˫Ⅎ 8炻枩 539 ᶳˤˢ Ĳĳġġ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 63 ᷕˤ 460《華梵人文學報》天台學專刊論《摩訶止觀、破法遍》之「一念心」461

ᶨ凔侴妨炻㱽⠝⮵シ㟡炻⇯䓇崟ᶨ⾝⽫炻˪㐑姞㬊奨˫㍸⇘烉 Īˣ℟嵛⚃夳ˣ䃉妨夳ˣ䳽妨炻ḇ悥㗗`㚱炻㰺㚱䛇⮎⿏炻䃉㇨ὅˣ䃉⎗⼿ˤ 橼䁢⿏䨢炻䚠䁢`㚱炻⿏䚠暁⭪炻䔊䪇㶭㶐ˤ ǴԛಃόᘐǴջ ὅ˪㐑姞㬊奨ˣ䟜㱽念˫ᷳ奨攨侴妋婒烉奨䃉㖶⌛㱽⿏炻ᶵḴᶵ䔘ˤۺࡕۺЈଆǴջӢԋଷǹ߻ۺġȨݤლჹཀਥǴғ΋ ! ࣬ុଷǹࡑᎩคЈǴޕԖԜЈǴջ࣬ࡑଷǶ΢ӢԋऊѦლϣਥǴ࣬ ⚈䁢㱽⿏㛔Ἦ㶭㶐炻ᶵ崟ᶵ㹭烊䃉㖶べ⽫㗗䶋崟⿏䨢炻Ṏ㗗㶭㶐ˤˬᶨ⾝ ! ុՠऊϣਥǶ࣬ࡑ፛ࡑྐคϐคǴΞᐉࡑΟคࣁϐคЈΨȩǶ24 ⽫˭㚱崟ˣ㚱㹭炻⽫ᷳ崟㹭Ṏ㗗䶋崟⿏䨢烊傥奨ˣ㇨奨炻䋞⤪嘃䨢ˤ⤪㬌奨㗪炻䔊䪇㶭㶐炻⌛㗗䁢⽆`ℍ䨢奨ˤ˨䟜㱽念˩㍸⇘橼ぇ`ℍ䨢䘬㬊奨 ảỽ㱽⠝⮵シ㟡炻⽫嬀㇨崟䘬ἄ䓐炻⌛䓇崟ᶨ⾝⽫炻忁⯙㗗⚈ㆸ`烊佑烉ˬ媠夳廒〗炻ᶨ⍿ᶵ徨炻㯠⭪䃞炻⎵䁢ˮ㬊˯ˤ忼夳䃉⿏炻⿏䨢ˣ䚠䨢炻⽫嬀⇵⾝ˣ⼴⾝㳩廱炻㫉䫔ᶵ攻㕟炻⯙㗗䚠临`烊䓙忁⽫䓇侴䞍忻㚱䃉⽫炻 ⎵䁢ˮ奨˯˭ˤĲĵ ⚈㬌㍐㯪␴奨䄏ˬᶨ⾝⽫˭⿏䨢ˣ䚠䨢炻⼿ẍ㬊〗媠夳炻 Ṏ⌛忁⽫䓇侴䚠⼭㕤䃉⽫炻⯙㗗䚠⼭`ˤ╖╖䓙ˬᶨ⾝⽫˭⯙⏰䎦Ḯ⚈ㆸ 傥奨ˣ㇨奨䃉㇨叿炻⌛㗗㬊奨ᷳ⮎嶸ˤ `ˣ䚠临`ˣ䚠⼭`炻ỽ㱩㗗䓙ˬᶨ⾝⽫˭㇨䓊䓇ᷳ⎬䧖夳べˤ ⮵憵㟡侭侴妨炻劍䃉㱽䓙ˬᶨ⾝⽫˭䓇崟炻Ḯ䞍㬌⽫㗗ᶱ`炻嘃⤬䃉劍ẍṢ幓ᷳ㬋⟙䁢ἳἮ䚳炻⃰ᶾ䘬埴㤕炻妿旬䇞㭵侴䓇⼿㬌幓 ĩ 䱦⫸ ⮎炻橼䁢⿏䨢炻䚠䁢`㚱炻⿏䚠暁⭪烊㚜ᶵ傥奨䃉㖶⌛㱽⿏ˤ恋湤ˬᶨ⾝ ␴⌝⫸䘬䳸⎰侴ㆸ偶 Ī炻㬌㗗⚈ㆸ`烊⽆偶䚠⺞临炻䴻忶↢䓇ˣ⮷⬑ˣ⣏Ṣ炻⽫˭䓇⌛䁢㚱夳炻㚜㚱Ḯℓ⋩ℓἧ䫱䓇崟ˤᶨ㚱Ḯˬ㚱˭夳炻ḇ⯙⭡㖻㳩䚜⇘侩Ṣ炻忁⎗婒㗗䚠临`炻⍰ẍ㬌幓䚠⼭㕤㛒Ἦᷳ䉨㱩ㆾ㰺㚱㬌幓炻⌛ 句㕤➟㚱ˣ➟䃉ˣ➟Ṏ㚱Ṏ䃉ˣ➟朆㚱朆䃉ˤ䃞侴˪ᷕ婾˫婒烉ˬ媠㱽ᶵ 㗗䚠⼭`ˤ䓙㬌⼿䞍⚈ㆸ`ˣ䚠临`ˣ䚠⼭`ᷳᶱ`炻䚠临㳩廱嬲⊾炻㰺冒䓇炻Ṏᶵ⽆Ṿ䓇炻ᶵℙᶵ䃉⚈炻㗗㓭婒䃉䓇˭ˤĲĶ˨䟜㱽念˩ẍ䟜冒Ṿ 㚱䛇⮎ᶵ嬲䘬ˤ䓙ˬᶨ⾝⽫˭⇘夳ˣ⿅べ炻ẍ军㕤Ṣ幓ᷳ㤕䶋㳩廱䫱䫱炻⿏ʇʇ冒䓇ˣṾ䓇ˣℙ䓇ˣ䃉⚈䓇ᷳ朊⎹炻Ἦ㍐㯪ˬᶨ⾝⽫˭ᷳ㚱ˣ䃉ˣ ⼊ㆸḮ⭮普墯暄䘬䵚䴉ˤ㍍叿⮯ẍˬᶨ⾝⽫˭ᷳ╖⚃夳炻Ṏ⌛➟㚱ˣ➟䃉ˣ Ṏ㚱Ṏ䃉ˣ朆㚱朆䃉䫱ᷳ䛇⮎佑ˤ ➟Ṏ㚱Ṏ䃉ˣ➟朆㚱朆䃉炻ẍ⍲ᶱ`炻Ἦ妶婾ˬᶨ⾝⽫˭ᷳ䛇⮎佑ˤ Зȷϟȶԥȷُ܉ΚȃખȶΚ ୥ȃખଷȶΚ܉ЗȷϟԥȃณȃҼԥҼณȃߩԥ !!!!ˬᶨ⾝⽫˭炻ᶨ⾝⽫䓇崟⌛℟ᶱ`烉⚈ㆸ`ˣ䚠临`ˣ䚠⼭`ˤ˨䟜 ߩณ 㱽念˩ẍᶵ冒䓇ˣᶵṾ䓇ˣᶵℙ䓇ˣᶵ䃉⚈䓇䫱⚃⎍炻Ἦ㍊㯪ˬᶨ⾝⽫˭ ᷳᶱ`ˤ椾⃰㩊夾ᶨ⾝⽫䓇ᷳ⚈ㆸ`炻奨㬌ᶨ⾝䓇⽫㗗冒䓇烎㗗Ṿ䓇烎㗗 ὅ˪㐑姞㬊奨ˣ䟜㱽念˫ᷳ㔁攨侴妋婒烉⮵⇑㟡侭侴妨炻劍㗗ˬᶨ⾝⽫˭ ℙ䓇烎㗗䃉⚈䓇烎 ĩ1Ī ⚈䁢ᶨ⾝⽫䓇朆⽆㟡䓇⽫炻朆⽆嬀䓇⽫炻朆⽆嬀⿏崟炻ὧ㕤╖⚃夳ʇʇ㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆㚱朆䃉炻ẍ傥奨ᷳ⽫奨䄏ˬᶨ 䓇炻㓭㍐㯪ᶨ⾝⽫䓇朆㗗冒䓇炻Ṏ⌛䟜ᶨ⾝⽫䓇ᷳ冒䓇⿏ˤĩ2Ī ⚈䁢ᶨ⾝⾝⽫˭䓇崟炻㶭㶭㤂㤂Ḯ䞍⚈ㆸ`ˣ䚠临`ˣ䚠⼭`㳩廱嬲⊾炻嘃⤬䃉⮎烊⽫䓇朆⽆⠝䓇炻朆⽆⠝⿏䓇炻㓭㍐㯪ᶨ⾝⽫䓇朆㗗Ṿ䓇炻Ṏ⌛䟜ᶨ⾝⽫䓇 ℞Ṿℓ⋩ℓἧ ĩ 幓ˣ怲ˣ夳ˣㆺˣ恒ˣ屒ˣ╼ˣ䘉䫱 Ī ᷫ军墯⚃夳 ĩ 㚱㚱ˣ ᷳṾ䓇⿏ˤĩ3Ī ⚈䁢ᶨ⾝⽫䓇朆⽆㟡ˣ⠝⎰侴䓇炻朆⽆㟡ˣ⠝⎰⿏侴䓇炻㚱䃉ˣ䃉㚱ˣ䃉䃉ˣṎ㚱Ṏ䃉㚱ˣṎ㚱Ṏ䃉䃉ˣ朆㚱朆䃉㚱ˣ朆㚱朆䃉䃉 Ĳĵˢ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 63 ᶳˤ ĲĶˢ漵㧡厑啑忈ˣ曺䚖慳ˣ沑㐑伭Ṩ嬗烉˪ᷕ婾˫奨⚈䶋⑩䫔ᶨ炻˪⣏㬋啷˫Ⅎ 30炻枩 ĲĴ 㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 63 ᶲˤ ġġġġġ2 ᷕˤ 462《華梵人文學報》天台學專刊論《摩訶止觀、破法遍》之「一念心」463

㓭㍐㯪ᶨ⾝⽫䓇朆㗗ℙ䓇炻Ṏ⌛䟜ᶨ⾝⽫䓇ᷳℙ䓇⿏ˤĩ4Ī ⚈䁢ᶨ⾝⽫䓇 ⎵⎗ỷ炻⌛㗗䛇媎䟜`炻䧙⎵䁢䚠䨢ˤ⿏䚠ᾙ䨢炻㗗䁢⽆`ℍ䨢奨ˤĲķ 朆⽆㟡ˣ⠝暊侴䓇炻朆⽆㟡ˣ⠝暊⿏侴䓇炻㓭㍐㯪ᶨ⾝⽫䓇朆㗗䃉⚈䓇炻 ġġġġġġġᶲ徘䟜ᶨ⾝⽫䓇ᷳ⚈ㆸ`冯䚠临`炻⤪㝄怬䃉㱽ℍ䃉䓇ᷳ攨炻恋湤ṵ Ṏ⌛䟜ᶨ⾝⽫䓇ᷳ䃉⚈䓇ˤ 䃞妰叿ˬ㚱䓇⽫䚠⼭㕤䃉⽫˭ˤ㬌䚠⼭㕤䃉⽫ṵ㗗崟べĩ➟叿㚱ᾳ䃉䓇⽫Ī炻㍐㯪⼿䞍ᶨ⾝⽫䓇ˬ㚱˭夳䘬⚈ㆸ`炻朆⽆⚃⎍䓇炻Ữ㚱⎵⫿炻晾䧙䧙䁢䚠⼭`ˤ䓙㬌㩊夾ᶨ⾝⽫䓇ᷳ䚠⼭`ʇʇ䃉䓇⽫ˤ㬌䃉䓇⽫炻㗗⼭䃉䁢⽫䓇炻Ữ㗗ᶵ⛐ℏ㟡ˣᶵ⛐⢾⠝炻Ṏᶵ㗗㟡⠝⎰䓇炻ḇᶵ㗗冒㚱ᷳ䃉⚈ 䓇⽫䓇烎㗗⼭㚱䓇⽫䓇烎怬㗗⼭Ṏ䓇Ṏ䃉䓇侴⽫䓇烎怬㗗⼭朆䓇朆ᶵ䓇侴䓇ˤ㬌⎵⫿ḇ㈦ᶵ⇘⎗ὅ㒂䘬炻侴ᶼ忋ᶵỷᷳ⎵悥ᶵ⎗⼿ˤḇ⯙㗗ᶨ⾝⽫⽫䓇烎˪㐑姞㬊奨ˣ䟜㱽念˫㍸⇘炻ĩ1Ī 䚠⼭`ᷳ⽫䓇炻劍⼭䃉䓇侴䓇⽫炻䓇ˣ⽫䓇ᷳ⿏悥ᶵ⎗⼿炻᷎ᶼᶨ⾝⽫䓇㇨崟ᷳ⎵⫿ḇ䃉⎗ỷˤẍᶾ὿媎䘬 ⬀⛐㬌䃉䓇烎ᶵ⬀⛐㬌䃉䓇烎⚈䁢㚱䓇⼭㚱⌛㗗冒䓇炻⇯ᶵㆸ䩳䃉䓇烊⍰ 䩳⟜炻㈦ᶵ⇘ᶨ⾝⽫䓇ᷳ⿏炻㓭婒ᶾ媎䟜⿏炻⌛㗗⿏䨢ˤẍ䛇媎䘬䩳⟜炻䃉䓇侴䓇⽫炻ẍ䃉㛃㕤㚱炻⌛㗗Ṿ䓇炻朆㗗⼭䃉䓇侴䓇⽫烊⍰劍䃉䓇侴㚱忋⎵⫿ḇ㈦ᶵ⇘⎗ὅ㒂䘬炻㓭婒䛇媎䟜`炻⌛㗗䚠䨢ˤ⿏ˣ䚠ᾙ䨢炻㗗䁢䓇⿏炻⇯ᶵ⎗ẍ婒㗗⿏炻㗗㓭ᶵㆸ䩳⼭䃉䓇侴䓇⽫ˤĩ2Ī 䚠⼭`ᷳ⽫䓇炻⽆`ℍ䨢奨ˤ 劍⼭䓇侴⽫䓇炻䓇怬⼭䓇炻⯙⤥⁷攟䚠⼭攟炻⣙⍣䚠⼭⿏ˤ⤪㝄⼭䓇ᷳ䃉 ġġġġġġġġ⤪㝄䟜ˬᶨ⾝⽫˭⚈ㆸ`炻侴⯂㛒ぇ䃉䓇ᷳ攨炻恋湤⇵⾝ˣ⼴⾝炻䓇炻侴㚱⽫䓇炻ḇ⤥⁷䓇㚱⽫䓇炻侴ᶼ䃉䓇⍰㚱⽫䓇炻⇯ℑ䚠䞃䚦ˤĩ ⼭㫉䫔ᶵ㕟炻⌛廱ℍ䚠临`ˤ㫉侭㩊夾ᶨ⾝⽫䓇ᷳ䚠临`ˤ㬌䚠临ᷳ⾝炻㗗䃉䓇ˣ⼭㚱䓇悥ᶵㆸ䩳炻⇯⼭Ṏ䓇Ṏ䃉䓇ḇᶵㆸ䩳 Īˤĩ3Ī 䚠⼭`ᷳ⽫䓇炻䔞⇵⾝㹭炻⼴⾝䓇烎㗗⇵⾝ᶵ㹭炻⼴⾝䓇烎㗗⇵⾝Ṏ㹭Ṏᶵ㹭炻⼴⾝䓇烎劍⼭朆䓇朆ᶵ䓇炻侴㚱⽫䓇炻⚈䁢⽆⚈䶋ᶲᶵ⎗⼿炻ỽ㱩㗗䃉⚈䶋炻㇨ẍ 㗗⇵⾝朆㹭朆ᶵ㹭炻⼴⾝䓇烎˨䟜㱽念˩㊯↢炻ĩ1Ī 劍⇵⾝ᶵ㹭炻⼴⾝䓇炻 ⬀⛐朆䓇朆䃉䓇炻⯙㰺㚱㇨媪䘬⽫䓇ˤĩ4Ī 䚠⼭`ᷳ⽫䓇炻劍䃉⚈炻恋湤恋湤⾝冒䓇⾝炻ℑ䓇䚠᷎侴䃉傥䓇ˣ㇨䓇ˤ劍⇵⾝㚱䓇⿏炻䓇㕤⼴⾝炻恋㗗⬀⛐烎怬㗗ᶵ⬀⛐烎⤪㝄㚱炻⇯忽側䃉䓇烊⤪㝄䃉炻⇯䃉䓇䃉 ĩ ᶵ⎰忻湤⿏⬀⛐烎怬㗗ᶵ⬀⛐烎⬀⛐⇯朆⿏ ĩ ⾝冒䓇⾝ Ī炻⤪㝄ᶵ⬀⛐⇯ᶵ䓇炻䎮 Īˤ⤪㝄婒㚱⿏炻恋⿏㗗⬀⛐烎ㆾ㗗ᶵ⬀⛐烎⤪㝄⿏㚱炻⇯朆䚠⼭侴䓇烊 Ṏ⌛䟜ᶨ⾝⽫䓇䚠临`ᷳ冒䓇⿏ˤĩ2Ī 劍⇵⾝㹭炻⼴⾝䓇炻恋湤朆冒䓇侴 ⤪㝄⿏䃉炻⇯ᶵ傥⽫䓇ˤ 㗗Ṿ䓇⿏╶烎⤪㝄㗗㚱䓇侴䓇⼴⾝炻⇯ᶵㆸ䩳⇵⾝㹭侴䓇⼴⾝烊⤪㝄⇵⾝ ġġġġġġġġ⤪㗗⼭䃉ˣ⼭㚱ˣ⼭朆䓇朆ᶵ䓇ˣ⼭䃉⚈㍐㯪䚠⼭`ᷳ⽫䓇ʇʇˬ㚱㹭侴䓙䃉䓇崟炻䃉ỽ傥䓇烎劍㹭㛔幓㚱䓇⿏炻ḇᶵㆸ䩳炻⤪㬌䟜ᶨ⾝⽫䓇䓇⽫䚠⼭㕤䃉⽫˭炻㬌⽫ᶵ⎗⼿炻Ṏ⌛ᶵㅱ崟➟叿炻ᶵㅱ婌ẍ䁢䚠⼭`ᷳ 䚠临`ᷳṾ䓇⿏ˤĩ3Ī劍⇵⾝Ṏ㹭Ṏᶵ㹭炻⼴⾝䓇炻ᶵ㹭⎰㹭傥䓇炻㗗䚠忽炻⽫䓇ʇʇˬ㚱䓇⽫䚠⼭㕤䃉⽫˭䁢⮎㚱䘬㤪⾝炻晾㚱⎵⫿炻Ữ㗗㰺㚱䚠⼭㇨ẍᶵ㗗ℙ䓇ˤ劍㹭ᶵ㹭ᷕ㚱䓇⿏侭炻⇯㚱㕟ⷠᷳ忶⣙炻Ṏ⌛䟜ᶨ⾝⽫䓇⿏ᷳ⽫䓇烊ℵ侭䚠⼭`⽫䓇ᷳ⎵⫿炻ᶵ⛐ℏ㟡ˣᶵ⛐⢾⠝炻Ṏᶵ㗗㟡⠝⎰ 䚠临`ᷳℙ䓇⿏ˤĩ4Ī 劍⇵⾝朆㹭朆ᶵ㹭炻侴⼴⾝⽫䓇炻⬀⛐朆㹭朆ᶵ㹭炻䓇炻ḇᶵ㗗冒㚱ᷳ䃉⚈䓇ˤ⽫䓇䃉㇨㚱炻㰺㚱冯ᷳ⮵ㅱ䘬ˤ㍐㯪ˬ㚱䓇⽫恋湤㰺㚱㇨媪䘬䃉⚈烊ᶵ⬀⛐朆㹭朆ᶵ㹭炻⇯䃉⚈ᶵ傥䓇ˤℵ侭`劍䃉⚈ 䚠⼭㕤䃉⽫˭ᷳ⿏炻ᶵ⎗⼿炻⌛㗗ᶾ媎䟜⿏炻䧙⎵䁢⿏䨢烊㯪䚠⼭`⽫䓇㚱䓇⿏炻恋湤⿏⌛⚈炻ỽἮ䃉⚈ˤ劍䃉⚈䃉䓇⿏炻䃉ᶵ傥䓇炻⤪㬌䟜ᶨ⾝ ᷳ⎵炻ḇᶵ⎗⼿炻⌛㗗䛇媎䟜`炻䧙⎵䁢䚠䨢ˤ㬌⿏䚠ᷕ炻㯪Ḽ昘ˣ⋩Ḵ ⽫䓇䚠临`ᷳ䃉⚈䓇ˤ⤪㗗⚃⎍㍐㯪ˬᶨ⾝⽫䓇˭䚠临`炻ᶵ⎗⼿炻Ṏ⌛ ℍˣ⋩ℓ䓴ᶵ⎗⼿炻⌛㗗㱽䨢ˤ⿏䚠ᷕ炻㯪Ṣㆹˣ䞍夳ᶵ⎗⼿炻㗗⎵䛦䓇䚠临`朆冒䓇⿏ˣ朆Ṿ䓇⿏ˣ朆ℙ䓇⿏ˣ朆䃉⚈䓇⿏炻忋⎵⫿ḇ㈦ᶵ⇘⎗ 䨢ˤᷫ军ἄ⋩ℓ䨢Ṏ䨢炻㗗⎵⽆`ẍℍ䨢奨ˤĲĸ 忁ᶨ⾝⽫䓇ᷳ⚈ㆸ`ˣ䚠 ὅ㒂䘬ˤ䚠临`䃉⿏⎗ỷˣ⎗⼿炻⌛㗗ᶾ媎䟜⿏炻䧙⎵䁢⿏䨢烊䚠临`䃉 Ĳķˢ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 64 ᷕĮᶳˤ Ĳĸġġ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 65 ᶲĮᷕˤ 464《華梵人文學報》天台學專刊論《摩訶止觀、破法遍》之「一念心」465

临`ˣ䚠⼭`䘮ᶵ⎗⼿炻㬌㗗䟜ᶨ⾝⽫䓇ᷳˬ㚱˭夳ˤ နȃખଷȶΚ܉Зȷஉ຀ϟᢏЗᄃ፻ࡧᆱ

ΡȃખȶΚ܉ЗȷϟȶณȷȃȶҼԥҼณȷȃȶߩԥߩณȷȃ ġġġġġġġ劍㗗ᶲ㟡䘬Ṣ炻倆奨㕤䓇炻侴Ḯ䞍ˬ䓇⌛䃉䓇˭炻䟜ˬ䓇冯䃉䓇˭䘬 ΞՎ๙ّϟُ ➟叿侴⼿ぇˤ劍㗗ᷕ㟡䘬Ṣ炻晾㚱➟叿炻Ữ➟庽炻傥ặ夳べㆸ㕡ὧ忻炻 ġġġġġġġġ⤪㝄㚱ᾖ埴ᷳṢ䓐㬊奨炻䟜ˬᶨ⾝⽫˭ˬ㚱˭夳ᷳ⚈ㆸ`ˣ䚠临`ˣ 䧙ᷳ┬㚱㺷Ḽ昘ˤ劍㗗ᶳ㟡䘬Ṣ炻➟叿慵炻怬㆟㚱⍾叿䘬⽫炻倆䟜⽫䓇ᷳ 䚠⼭`炻媪⿏䚠ᶵ⎗⼿ˤ⤪㬌㲗䃞ℍ⭂炻ᶵ夳ℏ㟡ˣ⢾⠝炻ḇ㰺㚱⇵⾝ˣ ᶵ⎗⼿炻⌣婌娵䁢䃉䓇㗗⮎㚱炻㚜崟䃉䓇ᷳ夳べˤ⤪㝄㗗忁㧋恋⍰暨天䷥ ⼴⾝䚠临炻ẍ⍲䓇⽫䚠⼭㕤䃉䓇⽫ˤ審䃞幓⽫䃉叿炻ᶨ↯㶭㶐ˤὧ䘤崟䃉䟜ᷳˤ㇨媪䷥䟜炻㶙䞍嬀䃉䓇ˣ嬀䓇悥ᶵ⎗⼿烊䓇冯䃉䓇ᶵ⎗⼿炻暨天⺋⽫ʇʇˬ䃉˭ᷳ奨炻侴婌ẍ䁢⼿䃉䓇㬊奨ˤ忁㧋⶚㗗➟ˬ䃉˭炻侴崟夳叿炻䟜䃉䓇ᷳ夳ˤ䃞侴䃉䓇ᷳ䎮炻ᶵ㗗↮彐ˣ䎮妋ᷳ⽫㇨傥䞍ˤ↉⣓徟ね侭ˣ ᷎ᶼ➟叿㕤䨢゛ʇʇ䨢 ĩ 䃉 Ī 䘬㤪⾝炻⮯ˬ䨢˭⮎橼⊾烊婌娵ˬ䨢˭䁢⮎㚱ˤ ⼰⭡㖻㌐㡬㚱夳ʇʇ㚱⽫䓇炻⌣⍰➟⍾䃉䓇ᷳ夳ˤ䛇㬋ᶵㅱ䓇崟嘃⤬䘬➟ 恋湤㬌䨢䘬㤪⾝ˣ夳妋炻冯⽫䚠ㅱ炻⯙䓊䓇ˬ䃉˭ᷳ夳炻ḇ㚱Ḯˬ䃉˭夳叿炻Ṏ⌛ᶵ䓊䓇ˬ䓇冯䃉䓇˭ᷳ夳炻䧙ᷳ䷥䟜ˤĲĺ ᷳᶱ`ʇʇ⚈ㆸ`ˣ䚠临`ˣ䚠⼭`ˤĲĹ ġġġġġġġ⢾忻奨䨢冯ἃ㱽奨䨢㚱㇨ᶵ⎴ˤ⢾忻奨䨢炻ῷッ叿奨䨢㘢ㄏ炻⮯ˬ䨢˭ ⤪⇵婾徘˨䟜㱽念˩ẍᶵ冒䓇ˣᶵṾ䓇ˣᶵℙ䓇ˣᶵ䃉⚈䓇䫱⚃⎍炻 ⮎橼⊾炻婌ẍ䁢ℍ䨢⌛㗗㴭㥫ˤ㬲ᶵ䞍㚱傥奨侭炻ὧ㚱傥奨冯㇨奨ᷳ⮵䩳炻 Ἦ㍊㯪ˬᶨ⾝⽫˭ᷳˬṎ㚱Ṏ䃉˭ˣˬ朆㚱朆䃉˭夳炻ẍ⍲ˬᶨ⾝⽫˭ᷳ 㚱傥奨侭ὧ㚱Ḯ幓夳炻㚱幓夳⌛㚱⇑憵ℓ⋩ℓἧ䫱炻⤪㬌侴廦廱䓇㬣ˤᷣ 墯⚃夳ˣ℟嵛⚃夳ˣ䳽妨䫱炻℞ᶱ`䘮ᶵ⎗⼿炻⿏䚠ᾙ䨢炻⤪㬌䟜ˬᶨ⾝天㗗䓙㕤⮵䨢䘬⮎橼⊾炻侴晄䛇⣙忻ˤ忁㗗⢾忻奨䨢ˤĳı ⽫˭ᷳˬ䃉˭夳ˤ⍰ẍᶵ冒䓇ˣᶵṾ䓇ˣᶵℙ䓇ˣᶵ䃉⚈䓇䫱⚃⎍炻Ἦ㍊ ġġġġġġġἃ㱽奨䨢炻ἃ⻇⫸奨䃉䓇炻⤪㝄⺽䘤䨢⽫ˣ䨢゛炻䨢⽫䓇㗪⯙䞍忻㗗㯪ˬᶨ⾝⽫˭䘬ˬṎ㚱Ṏ䃉˭ˣˬ朆㚱朆䃉˭夳ᷳᶱ`炻ᷫ军ˬᶨ⾝⽫䓇˭ ῷッ炻侴㚱ッ㱽䘬➟叿ˤ㬌ッ㱽⌛㗗䃉㖶炻䓙䃉㖶侴傥䓇ㆹ夳ˣℓ⋩ℓἧ ᷳ墯⚃夳ˣ℟嵛⚃夳ˣ䳽妨ᷳ夳炻⼿䞍ˬᶨ⾝⽫˭ˬ䃉˭夳ᷳ⚈ㆸ`ˣ䚠䫱ˤ㚨⼴傥ᶵ➟叿䨢⽫ˣˬ䃉˭夳ᷳᶱ`ᷳべ炻ㇵ傥ぇ䛇䃉䓇ˤĳĲ ᷫ军Ṏ 临`ˣ䚠⼭`䘮ᶵ⎗⼿炻⿏䚠ᾙ䨢炻⤪㬌䟜ˬᶨ⾝⽫䓇˭ᷳˬṎ㚱Ṏ䃉˭ˣ 㚱Ṏ䃉ˣ朆㚱朆䃉夳䟜侭炻ᶨ↯媠べṎ〱㕟⢆炻䘤㬋㘢ㄏ炻㗗⎵⽆`ℍ䨢炻 ˬ朆㚱朆䃉˭夳炻ẍ⍲䟜ˬᶨ⾝⽫˭ᷳ墯⚃夳ˣ℟嵛⚃夳ˣ䳽妨ˤ 夳䫔ᶨ佑ˤ ġġġġġġˬᶨ⾝⽫˭㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆㚱朆䃉ˣᷫ军䳽妨ᷳ夳炻䘮℟⁁ᶱ`炻 ġġġġġġ˨䟜㱽念˩㔜橼侴妨炻劍㗗⇑㟡ᷳṢ炻ˬᶨ⾝⽫˭䓇崟⌛䞍℞ᶱ`炻㖊䃞㗗`㚱ˣ`䚠炻ᶨᶨ䘮ᶵ⎗⼿ˣ㰺㚱⮎⿏炻⌛㗗⿏䨢ˤỮ㚱⎵⫿炻⎵ 䓐㬊奨䟜ᷳ炻ᶵℍ╖夳ˣᶵℍ墯夳ˣᶵℍ℟嵛夳ˣᶵℍ䳽妨炻ⷠ⭪ⷠ䄏炻 ⫿⌛䨢炻䧙ᷳ䚠䨢ˤ⤪㬌⿏䚠ᾙ䨢ˤᶲ徘晾䃞ⰌⰌ䘬㍐㯪炻ᶵỤ⣏Ḁ凔劍䟜⿏ˣ䟜䚠炻橼嫱䃉䓇ᷳ䎮ˤ劍㗗憵㟡ᷳṢ炻ˬᶨ⾝⽫˭䞍℞ᶱ`炻䓐㬊 ᷳ䚜奨炻Ữ㗗ᷣ天䚖䘬⛐㕤ⰌⰌ䘬䟜昌ˬᶨ⾝⽫˭䘬➟叿ˤ⚈㬌䓙ˬᶨ⾝奨晐徸䟜ᷳ炻䟜╖夳炻劍ℍ墯夳䟜墯夳炻劍ℍ℟嵛夳炻⇯䟜℟嵛夳炻劍ℍ ⽫䓇˭ᷳ㩊夾炻䟜昌ˬᶨ⾝⽫˭㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆㚱朆䃉ˣ䳽妨ᷳ夳炻䳽妨炻⇯䟜䳽妨炻⤪㬌⤪㬌ˬᶨ⾝⽫˭ᷳ夳べ炻ᶨᶨ㕟ặ炻䘤㬋㘢ㄏ炻㗗 ḇ⍣昌㇨㚱⽫⾝ᷳ➟叿ˤ⍣昌ᶨ↯夳べ冯➟⽫炻⇯ℍ㕤䃉䓇ᷳ攨ˤ ⎵⽆`ℍ䨢奨炻夳䫔ᶨ佑ˤ˨䟜㱽念˩䟜㱽ᷳ㫉⸷炻㤪天㔜䎮⤪ᶳ烉

Ĳĺˢ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 65 ᷕˤ ĳıġġ㘢侭⣏ⷓ婒ˣġ㿴枪姀烉ġ˪㐑姞㬊奨˫⌟䫔Ḽġġĩ ᶳ Ī炻ġ˪⣏㬋啷˫Ⅎ 46炻枩 65 ᷕ Į ᶳˤġ ĳĲˢ ĲĹˢ㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 65 ᷕˤ 㘢侭⣏ⷓ婒ˣ㿴枪姀烉˪㐑姞㬊奨˫⌟䫔Ḽ ĩ ᶳ Ī炻˪⣏㬋啷˫Ⅎ 46炻枩 65 ᶳˤ 466《華梵人文學報》天台學專刊論《摩訶止觀、破法遍》之「一念心」467

˨䟜㱽念˩ɦ 天䘬⮎嶸⿅䵕炻ḇ㗗㬊奨䘬⮎嶸➢䢶ˤ⤪㬌˪㐑姞㬊奨ˣ䟜㱽念˫䟜昌ˬᶨ ĩ ᶨ Ī 䃉䓇攨䟜㱽ˣĩ Ḵ Ī 䲬检攨㖶䟜㱽ˣĩ ᶱ Ī 㨓寶ᶨ⽫㖶㬊奨⾝⽫˭ᷳ➟叿炻⏰䎦Ḯˬᶨ⾝⽫˭㇨℟㚱䘬㶐⊾ἄ䓐ᷳ≽≃⬠䈡岒ʇʇ䓙 ġġġġġġġġġġġġġġʉɥ ĩ 夳䃉䓇ᷳ䎮炻䎮㖊ᶵ䓇炻䎮Ṏᶵ㹭炻䁢ᶵ䓇ᶵ㹭ᷳ䃉䓇⽵ Ī ˬᶨ⾝⽫˭➟叿侴军橼ぇˬᶨ⾝⽫˭䃉䓇ᷳ䎮ˤ ġġġġġġġ1ˣ⽆`ℍ䨢䟜㱽念ˣ2ˣ⽆䨢ℍ`䟜㱽念ˣ3ˣℍᷕ忻䫔ᶨ佑媎䟜㱽念ˤ ġġġġġġġġġġġġġġġʉġġɥ ĩ 媠夳廒〗炻橼ぇ䃉䓇ˣ䃉⿏炻⿏䚠ᾙ䨢 Ī Ӄȃ๗፤ ġġġġġġġġġġĩ1Ī ⽆夳`ℍ䨢ˣĩ2Ī ⽆⿅`ℍ䨢ˣĩ3Ī ⚃攨㕁䯉 ġġġġġġġġġġġġġġġʉġġɥ ĩ 䟜ᶨ↯夳炻ℍ䨢奨 Ī ġġġġġġ˪㐑姞㬊奨ˣ䟜㱽念˫ẍ䃉䓇攨䁢➢䢶炻㬌㬋冯凔劍⿅゛䚠ᶨ农ᷳ䎮 ġġġġġġġġġġġġłˣ㖶夳`ˣġġġġŃˣ㖶䨢奨婾娵䞍炻忚埴㍊㯪ˬᶨ⾝⽫˭㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆㚱朆䃉ˣ䳽妨ᷳ夳炻 ġġġġġġġġġġġġġġġʉġġɥ ĩ 䟜ˬᶨ⾝⽫˭墯⚃夳ˣ℟嵛⚃夳ˣ䳽妨夳炻⿏䚠ᾙ䨢 Īġġġġġġġġġ 䓙ᶨᶨ夳䘮℟⁁ᶱ`ʇʇ⚈ㆸ`ˣ䚠临`ˣ䚠⼭`炻⍰ẍ˪ᷕ婾˫ᷳᶵ冒 ġġġġġġġġġġġġġĩłĪ ╖⚃夳ˣġĩŃĪ 墯⚃夳ġĩńĪ ℟嵛⚃夳ġĩŅĪ 䳽妨夳䓇ˣᶵṾ䓇ˣᶵℙ䓇ˣᶵ䃉⚈䓇䫱⚃⎍Ἦ㍐㯪炻䟜昌ˬᶨ⾝⽫˭㚱ˣ䃉ˣ ġġġġġġġġġġġġġġġʉġġɥ ĩ 䟜ˬᶨ⾝⽫˭╖⚃夳炻⿏䚠ᾙ䨢 Ī Ṏ㚱Ṏ䃉ˣ朆㚱朆䃉ˣᷫ军䳽妨ᷳ夳炻奨䄏ˬᶨ⾝⽫˭ᷳ╖⚃夳ˣ墯夳ˣ ġġġġġġġġġġġġġġᶨᶨ夳䘮℟⚈ㆸ`ˣ䚠临`ˣ䚠⼭` ℟嵛夳ˣ䳽妨炻䘮ᶵ⎗⼿ˣ㰺㚱⮎⿏炻⌛㗗⿏䨢烊Ữ㚱⎵⫿炻㈦ᶵ⇘⎗ὅ ġġġġġġġġġġġġġġġġġġġġġġġġɥ ĩ 䟜ˬᶨ⾝⽫˭ᶱ`炻⿏䚠ᾙ䨢 Ī 㒂䘬炻⌛㗗䚠䨢炻㬋栗䎦Ḯ⿏䚠ᾙ䨢ˤ⤪㬌⏰䎦Ḯ˨䟜㱽念˩ˬᶨ⾝⽫˭ 䟜昌ᶨ↯夳べ冯➟⽫娵䞍炻忚侴⮎嶸ˬᶨ⾝⽫˭ᷳ奨䄏炻⼿ẍ橼䎦䃉䓇攨 ㆹᾹ䞍忻⛐↉⣓昶ỵ炻ㆾ㗗ᶳ㟡䘬Ṣ炻⚈䁢ˬᶨ⾝⽫˭䘬➟叿冯栃Ὰ炻䘬慵天佑䎮ˤ 䁢䄑゙㇨䷃炻㆟㚱⍾叿䘬⽫炻⌛㗗ˬ嬀昘⽫˭䘬ἄ䓐ˤ侴⮯ˬᶨ⾝⽫˭䘬 ġġġġġġġġ⯙˨䟜㱽念˩ᷳ奨攨侴妨炻ˬᶨ⾝⽫˭ᷳ㬊奨⮎嶸烉劍㗗⇑㟡ᷳṢ炻嘃⤬␴`㚱婌娵䁢䛇⮎䘬ね㱩ᶳ炻㟡㛔婒ᶵᶲ⯽䎦ˬᶨ⾝ᶱ⋫˭䘬ᶵ⿅嬘 ẍ傥奨ᷳ⽫炻奨䄏ˬᶨ⾝⽫˭䓇崟炻㶭㶭㤂㤂Ḯ䞍⚈ㆸ`ˣ䚠临`ˣ䚠⼭ ⠫ˤ⤪⇵㇨妶婾ˬᶨ⾝⽫˭㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆㚱朆䃉ˣᷫ军䳽妨ᷳ夳炻 `㳩廱嬲⊾炻嘃⤬䃉⮎炻ẍ㬊奨䟜ᷳ炻ᶵℍ╖⚃夳ˣᶵℍ墯⚃夳ˣᶵℍ℟ 䘮℟⁁ᶱ`炻䓙⚃⎍㍐㯪炻䘮ᶵ⎗⼿ˣ㰺㚱⮎⿏炻⤪㝄傥㻠㫉奨䄏ˬᶨ⾝嵛⚃夳ˣᶵℍ䳽妨夳炻ⷠ⭪ⷠ䄏炻䟜⿏ˣ䟜䚠炻夳䃉䓇ᷳ䎮ˤ劍㗗憵㟡ᷳ ⽫˭炻䟜昌ˬᶨ⾝⽫˭㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆㚱朆䃉ˣᷫ军䳽妨夳ᷳ➟叿炻 Ṣ炻ẍ傥奨ᷳ⽫炻奨䄏ˬᶨ⾝⽫˭䓇崟炻䓐㬊奨晐徸䟜⚈ㆸ`ˣ䟜䚠临`ˣ 㻠㫉ặ夳べ炻䚜军⿏䚠℟䨢炻ᶨ↯媠べ悥㕟昌炻䘤崟㬋㘢ㄏ炻⌛㗗⎵⽆` 䟜䚠⼭`炻晐徸䟜╖⚃夳烊劍ℍ墯⚃夳炻⇯䟜墯⚃夳烊劍ℍ℟嵛⚃夳炻⇯ ℍ䨢炻᷎ᶼ徸㫉⽆䨢ℍ`炻ℍ㕤⌛䨢ˣ⌛`ˣ⌛ᷕᷳᶨ⽫ᶱ奨炻ㆸ䁢ˬᶨ 䟜℟嵛⚃夳烊劍ℍ䳽妨夳炻⇯䟜䳽妨夳炻⤪㬌ˬᶨ⾝⽫˭ᷳ夳べ炻ᶨᶨ㕟⾝⽫˭ᷳ㶐⊾ˤ䔞㍸⇘ˬ䃉㖶⌛㱽⿏炻ᶵḴᶵ䔘˭炻㬌ˬᶨ⾝⽫˭Ụ᷶㰺 ặ炻㗗䁢⽆`ℍ䨢奨ˤ 㚱㇨媪䘬㶐⊾炻Ữ㗗ˬᶨ⾝⽫˭➟叿ᷳ㗪炻㱽⿏䘬㶭㶐䃉⽆栗曚炻⚈侴㚱 ġġġġġġġ˨䟜㱽念˩㇨冱ᷳ䟜昌ˬᶨ⾝⽫˭ᷳ➟叿炻椾⃰㲐慵䃉䓇䘬㔁攨ᷳ㍊ ˬ栗˭冯ˬᶵ栗˭䘬⽖⥁䎦尉炻忁ḇ㗗ỽẍ䛦䓇㗗䛦䓇炻侴ᶵ㗗ἃˤ忁䧖䨞炻ℵ侭慵夾ˬᶨ⾝⽫˭ᷳ㬊奨⮎嶸ˤˬᶨ⾝⽫˭㚱崟ˣ㚱㹭炻⽫ᷳ崟㹭㶐⊾ἄ䓐冯↉⣓晐⽫ˣ晐⠫䘬㳩廱ᶵᶨ㧋炻⬫㗗ᶨ䧖傥奨ᷳ⽫⮵㕤㇨奨⽫ Ṏ㗗䶋崟⿏䨢烊傥奨ˣ㇨奨炻䋞⤪嘃䨢ˤ䓙䃉䓇䘬奨攨侴⮶ℍ䃉䓇ᷳ奨ㄏ炻 ⠫䘬奨䄏炻⚈㬌˪㐑姞㬊奨ˣ䟜㱽念˫䟜昌ˬᶨ⾝⽫˭䘬➟叿炻㗗ˬᶨ⾝ ℍ㕤䃉䓇ᷳ㘢攨炻⤪㬌ᶵ⁭⁭⻟婧Ḯ媠㱽䘬䃉䓇ᷳ䎮炻冯凔劍ᷳ媠㱽䃉䓇⽫˭ᷳ㶐⊾䎦尉炻⮵㕤⛐↉⣓昶ỵ炻ㆾ㗗ᶳ㟡侭侴妨炻忁㧋䘬奨⽫㱽㗗慵䚠Ḻ⚆ㅱ炻ḇẍ㬌ἄ䁢㟡㛔忼⇘䟜昌ˬᶨ⾝⽫˭䘬➟叿炻⏰䎦Ḯ˨䟜㱽念˩ 468《華梵人文學報》天台學專刊論《摩訶止觀、破法遍》之「一念心」469

ᷳ䃉䓇攨䟜㱽䘬䈡刚ˤ ୥Մၦਠ ġġġġġġġġᶲ徘ᷳ妶婾⼿䞍炻˪㐑姞㬊奨ˣ䟜㱽念˫ˬᶨ⾝⽫˭ᶵ⎗⼿ˣ㰺㚱 ⮎⿏炻䓙㬊奨䘬⮎嶸炻䟜昌ˬᶨ⾝⽫˭㚱ˣ䃉ˣṎ㚱Ṏ䃉ˣ朆㚱朆䃉ˣᷫ ᝳڑΚȃᙡစ 军䳽妨夳ᷳ➟叿炻㻠㫉㕟昌ᶨ↯媠べ炻䘤崟㬋㘢ㄏ炻⼿ẍ⽆`ℍ䨢炻⤪㗗 ˬᶨ⾝⽫˭⚈䁢䟜昌➟叿侴㚱Ḯ㶐⊾ἄ䓐ˤ˪㐑姞㬊奨ˣ䟜㱽念˫䟜昌ˬᶨ 沑㐑伭Ṩ嬗烉˪⮷⑩凔劍㲊伭囄䴻˫⌟䫔ᶨ炻《大正藏》Ⅎ 8ˤ ⾝⽫˭䘬➟叿炻⮵㕤⛐↉⣓ㆾ㗗憵㟡侭侴妨炻⌛㗗ˬᶨ⾝⽫˭ᷳ㶐⊾䎦尉炻 ⣙嬗Ṣ⎵炻˪慹∃ᶱ㗏䴻˫炻《大正藏》Ⅎ 9ˤ 㗗⮎嶸奨⽫䘬慵天➢䢶ˤ⎴㗪䟜昌ˬᶨ⾝⽫˭ᷳ➟叿炻ḇ⏰䎦Ḯˬᶨ⾝⽫˭ 漵㧡厑啑忈ˣ曺䚖慳ˣ沑㐑伭Ṩ嬗炻˪ᷕ婾˫炻《大正藏》Ⅎ 30ˤ 䘬㶐⊾ᷳ≽ン⿏ʇʇ䓙ˬᶨ⾝⽫˭➟叿侴军橼ぇ䃉䓇ᷳ䎮ˤ忁䧖㶐⊾䘬≽ 㘢侭⣏ⷓ婒烉˪⥁㱽咖厗䴻䌬佑˫⌟䫔ḅᶲ炻《大正藏》Ⅎ 33ˤ ≃䈡岒䁢↉⣓䛦䓇ㆾ㗗憵㟡䘬Ṣ炻㈦⇘Ḯ奨䄏ˬᶨ⾝⽫˭䘬㚱㓰≑≃ ĩ ㆾ 㘢侭⣏ⷓ婒ˣ㿴枪姀炻˪㐑姞㬊奨˫炻《大正藏》Ⅎ 46ˤ ⮎嶸ὅ㒂 Ī炻ḇㆸ䁢˪㐑姞㬊奨ˣ䟜㱽念˫㤝䁢慵天䘬䈡⿏ˤ 㸃䃞徘烉˪㬊奨庼埴⁛⻀㰢˫炻《大正藏》Ⅎ 46ˤ

ΡȃᏱ՞፤Н ⎌⣑劙 ĩ1989Īˤ˪㘢柿ˬ㐑姞㬊奨˭ᷳ䞼䨞˫ˤ⎘⊿烉ᷕ⚳㔯⊾⣏⬠⒚⬠ġġ 䞼䨞㇨䡑⢓婾㔯ˤ 悕䥨⸜ ĩ2009Īˤ˪㘢柿˪㐑姞㬊奨˫ˬᶵ⿅嬘⠫˭⿅゛˫ˤ⎘⊿烉厗㡝⣏ ⬠㜙㕡Ṣ㔯⿅゛䞼䨞㇨炻䡑⢓婾㔯ˤ 嵁㜙㖶 ĩ2001Ī炻˪⣑⎘㘢柿˪㐑姞㬊奨˫ˬᶨ⾝ᶱ⋫˭婒䞼䨞˫ˤ⎘⊿烉 ⚳䩳冢䀋⣏⬠⒚⬠ġ䞼䨞㇨䡑⢓婾㔯ˤ

ήȃ෉ё፤Н 悕㛅枮 ĩ2004Īˤ˨⣑⎘㘢柿ˬ奨⽫㱽攨˭䘬娖慳⬠シ㵝˩炻˪厗㡝Ṣ㔯⬠ ⟙˫炻䫔ᶱ㛇烉35Įˤ 昛➭ ĩ2006Īˤ˨婾㘢柿䘬ˬᶨ⾝⽫˭˩炻˪ᷕ厗ἃ⬠䞼䨞˫炻䫔ḅ㛇烉 Į149ˤ 櫷⽟㜙 ĩ1998Īˤ˨婾㘢柿䘬Ⱦᶨ⾝ȿ⿅゛˩炻˪⬿㔁⒚⬠˫炻䫔⚃⌟炻䫔 Ḵ㛇烉165Įˤ 470《華梵人文學報》天台學專刊

םPurifying “One-moment-Thought” Ȯ๽జ΢НᏱൣȯȈЉѯᏱ஠ё!ጉӈ௒ according to the Chapter Pofa bian in the Paper Received and Rejected Moho zhiguan ↲䘣ẞ㔠㛇㔠 Ἦ䧧ẞ㔠徨䧧㭼䌯 ⢾䧧㭼䌯 ( ℏ䧧 / ⢾䧧 ) Chang Li-ching 14 ⣑⎘⬠⮰↲ 18% 88% Abstract Pofa bian (Deconstructing Dharmas Universally) is the title of a crucial chapter in Zhiyi’s major work on contemplation, called Mohe zhiguan (Great Calming and Contemplation 7KLVSDSHUH[SRXQGVWKH¿UVW stage of Zhiyi’s complex teaching of contemplation and purifying mental awareness from falseness, called “entering emptiness from falseness.” The essential term in this section is “non-arising,” and Zhiyi teaches that our full understanding of its sense entails the effect of purifying our mental awareness. This paper analyzes the deconstructive function of this mode of contemplation, unfolding Zhiyi’s interpretation of “non-arising.”

Keywords: Moho zhiguan, Pofa bian, one-moment-thought, mind contemplation, non-arising Ȯ๽జ΢НᏱൣȯ׺ጉ೤ࠍ

ĳıĲĴ 炾 ĵ 炾㚜㕘 ׺ጉ೤ࠍ ⢡ˣġ㛔⬠⟙ᷣ天㍍⍿ᷕ劙㔯婾叿炻㛔↲㬉彶⣏⮰昊㟉㔁ⷓ⍲⌂⢓῁怠Ṣ ĩ 婳㩊旬嫱㖶 Ī ㈽䧧炻婳ẍ䷩橼⫿ˣ㨓㌺㕡⺷䔓⮓炻⮯㈽䧧婾㔯暣⫸ 㨼 ĩīįťŰŤ ㆾ īįťŰŤŹĪġŦŮŢŪŭ 军㛔↲䶐廗悐ᾉ䭙烉ūŠũŶŮŢůŁŤŤįũŧŶįŦťŶįŵŸ 屛ˣġ㛔↲⮵Ἦ䧧⃰ ⇅⮑ˤ䧧ẞ婳姕⭂ łĵ 䳁⻝炻䓙ⶎ侴⎛㨓ㇻ䷽ㇻ炻ℏ 㔯橼ἳ婳⍫教㛔↲ˬ㑘䧧↉ἳ˭ˤ⎬栆㔯䧧ẍᶵ崭忶Ḵ叔⫿䁢⭄ˤ ⍫ˣġ㛔↲䧧ẞ↮ㆸℑ栆烉⬠埻⿏婾㔯⍲㚠姽 ĩ 斉徘悐↮Ỽ䭯ⷭ ĸıĦ ẍᶲ炻 ≈ᶲ⮷姽婾 Īˤ婳ἄ侭冒埴⮯㇨㑘䧧䲵ℍᶲ徘↮枭ᷳᶨ枭ˤ 倮ˣġ㔯䧧㟤⺷枰⊭⏓ˬ䭯⎵˭炻ˬἄ侭⥻⎵˭炻ˬ斄挝娆˭炻ẍ⍲ˬ婾㔯㍸天˭ĩ ᶱ䘦军Ḽ䘦⫿ Ī烊ẍᶲ⎬枭⛯枰ᷕˣ劙㔯ℤ℟ˤ㇨㚱㔯䪈䘮枰⋧⎵⮑㞍炻㓭⛐㍸天ˣ㬋㔯冯旬姣ᷕ炻婳⊧↢䎦⎗⮇䞍ἄ侭幓 ↮ᷳ䚠斄屯㕁ˤ ẵˣġ㭷䭯Ἦ䧧⛯䴻㛔↲䶐廗悐⓮婳㚨⮹ℑỵ⬠侭⮰⭞姽⮑炻⮑㞍忂忶⼴ ⥳Ḱ↲䘣ˤἮ䧧䃉婾㍉䓐冯⏎炻⮑㞍⼴䘮⌛埴忂䞍烊劍㛒傥㍉䓐炻 ⍇䧧⿽ᶵ徨怬炻ἄ侭⤪暨徨䧧炻婳㍸⇵⏲䞍ˤ 映ˣġ䴻㰢⭂㍉䓐ᷳ䧧ẞ炻㛔↲㚱㪲㼌梦㔯⫿⍲㚜㓡㟤⺷ˤ劍㚱℞Ṿ㕡朊 ᷳᾖ㓡暨㯪炻婳ἄ侭ὅ䶐廗⥼⒉㚫ᷳ⺢嬘嗽䎮ˤ䧧ẞ↲䘣⼴炻嫡农岰ἄ侭䔞㛇↲䈑ᶱ㛔炻⿽ᶵ⎎农䧧愔ˤ 㝺ˣġ↲䘣ᷳ叿ἄ炻㔯屔䓙ἄ侭冒屈ˤ⶚䘤堐ㆾ⶚㈽怆Ṿ嗽ᷳ䧧ẞ炻⊧ℵ ㈽⭬㛔↲ˤ Style Guide and Information for Authors

All contributions ġShould be addressed to the Excutive Editor in Chief, No. 1, Huafan Rd., Shintin Hsiang, Taipei Hsien, 22301 Taiwan, Republic of China; or WRWKHIROORZLQJHPDLODFFRXQWMBKXPDQ#FFKIXHGXWZ

Preparation of Manuscripts 1. Manuscripts should be typed double spaced on standard paper, one side only, leaving generous margins on all sides. All pages are to be numbered consecutively. 1RWHVUHIHUHQFHVWDEOHVDQG¿JXUHVVKRXOGEHQHDWO\SUHVHQWHGRQVHSDUDWH sheets of paper. 3. Authors are requested to double-check all names, dates, titles, and quotations foraccuracy. 4. An abstract of no more than 250 words in English as well as 3-5 keywords should be sent along with the manuscript. 7KH¿UVWSDJHVKRXOGEHDWLWOHSDJHFRQWDLQLQJWKHQDPH V RIWKHDXWKRU V DI¿OLDWLRQ V PDLOLQJDGGUHVVHPDLODGGUHVVDQGSKRQHID[QXPEHU V

Language of Publication 1. The language of publication may be either Chinese or English. 2. If the manuscript is in English, quotations from other languages should be given in English translations. All original sources of the quotations are to be indicated. 3. In transliterating Chinese characters, where well-established forms do not exist, authors are advised to follow the Wade-Giles system. Format of Notes and References 1. Authors are advised to consult current issues of the quarterly for format ᷣġġġġġġġġ䶐炾悕㛅枮 samples. 䶐廗⥼⒉炾㜄ᾅ䐆ġġġġ㜿㬋⻀ġġġġ㜿佑㬋ġġġġġ㜿捖⚳ġġġġġ㠩侨⋿ġġġġ姙⬿冰ġġġ匲ℝġ 2. Notes should be numbered consecutively. Authors are requested to make sure ġġġġġġġġġġġġġġġġġġġġ⻝㖢Ⱉġġġġ∱⧱ὸġġġġℨ∋⇞ġġġġġ伭⬿㾌ġġġġĩ ὅ⥻㮷䫮∫㌺⸷ Ī that all notes correspond with the number in the text. 3. References should be arranged alphabetically by author and, within author, ➟埴䶐廗炾⏪‍⎱ byyear of publication. ≑䎮䶐廗炾昛伶⏇

Manuscript Processing 厗㡝⣏⬠˪厗㡝Ṣ㔯⬠⟙˫炻∝↲㕤ᷕ厗㮹⚳ḅ⋩Ḵ⸜炻䓙厗㡝⣏⬠㔯⬠ 1. Authors are requested not to reveal their identities in the text, so that the 昊↢䇰ˤ↲庱㔯⬠ˣ⎚⬠ˣ⒚⬠ˣἃ⬠䫱㕡朊ᷳ⬠埻婾徘ˣ⬠埻妶婾䫱⎬ manuscripts can be reviewed anonymously. To preserve the anonymity of 栆㔯䧧ˤ authors in the review process, authors are advised to prepare manuscripts Ἦ䧧⍲Ἦ↥婳⭬烉ūŠũŶŮŢůŁŤŤįũŧŶįŦťŶįŵŸ WKDWFRQWDLQQRLGHQWLI\LQJLQIRUPDWLRQVXFKDVQDPHVDI¿OLDWLRQVDFNQRZO

edgments, personal references, etc. All identifying materials are to be ⭂₡烉⚳ℏ㕘⎘⸋ᶱ䘦⃫烊⚳⢾⭂₡伶慹⋩⃫ ĩ ⊭⏓㯜忳悝屣 Īˤ placed on a separate page preceding the text. ⚳ℏ嬨侭⤪㫚妪岤ㆾ妪教㛔↲炻婳⮯㚠㫦ㆾ妪岤屣䓐悝⭬⇘ ĳĳĴıĲ 㕘⊿ⶪ 2. Except in rare cases, the review process will be completed within two 䞛䠯⋨厗㡝嶗ᶨ嘇炻ˬ厗㡝⣏⬠㜙㕡Ṣ㔯⿅゛䞼䨞㇨˭炻᷎婳姣㖶厗㡝Ṣ PRQWKV$XWKRUVZLOOEHQRWL¿HGRIWKHUHVXOWRIWKHUHYLHZ 㔯⬠⟙ Į ⣑⎘⬠⮰↲ 0DQXVFULSWVDFFHSWHGDUHVXEMHFWWRVW\OLVWLFHGLWLQJ,WLVDOVRWKHDXWKRU V 倗䴉暣娙烉ĩıĳĪĳķķĴĮĳĲıĳĤĵĺıĲ 炾 ĤĵĺĺĲ responsibility to revise their manuscripts according to the suggestions of the ⁛䛇烉ĩıĳĪĳķķĴĮĲĲĲĺ editorial board. ƪ ᷕ厗㮹⚳ᶨ䘦Ḵ⸜ġ㛔↲䇰㪲Ⱄ㕤厗㡝⣏⬠㔯⬠昊 4. If time permits, galley proofs will be sent to authors for correction. They must be returned within one week. 5. It is assumed that a manuscript submitted to the journal has not been previously published and is not under consideration elsewhere. The journal does not pay contributors. Authors will receive, free of charge, twenty offprints of their articles and three copies of the issue in which their articles appear. 華梵人梵人文學文學報

華梵人文學報華梵人文學報

報

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華

Editor 炾 Kuo Chao-Shun 學

Editorial Board 炾 Du Bao-Rui, Lin Zheng-Hong, Lin Yi-Zheng, Lin Zhen-Guo, 學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

Liang Yao-Nan, Xu Zong-xing, Zhuang Bing, Zhang Wang-Shan, 文 Liu Wan-Li, Ji Jian-Zhi, Luo Zong-Tao 文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報文學報華梵人炾梵人 Executive Editor Lu Chan-Ji 華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學文學報華梵人文學報華梵人人文學報 Assistant Editor 炾 Chen Mei-Yin 華

梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

Founded in 2003, Huafan Journal of Humanities is Published annually by 華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人梵人文學報華梵人文學報 the College of Liberal Arts, Huafan University, The journal is devoted to 報 the publication of scholarly papers from a wide variety of perspectives on 報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文報華梵人文學報華梵人文學報華 literature, historical science, philosophy, Buddhism. 學

學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華 (PDLODGGUHVVMBKXPDQ#FFKIXHGXWZ 文學報華梵人文學報華梵人文學華梵人文學報華梵人文文華梵人報文學報華梵人文學報華梵人

人 Subscription rates: 文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學人華梵人文學報華梵 17VLQJOHFRS\86VLQJOHFRS\ VXUIDFHPDLO 梵人文學報華梵學報 Telephone:886-2-2663-2102#4991 梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報 Fax:886-2-2663-1119 報華梵人文學報華梵人文學報華華梵人文學報華梵人文學報華梵人文 Printed in the Republic of China 華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學華梵人文學報華梵人文學報 Copyright©2012 by the College of Liberal Arts, Huafan University 報華梵人文學報華梵人文學報華梵人文學報華梵人文學華梵人文學報華梵人文學報學梵人文華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報學報華梵人文學報華梵人文學報華梵人文學報華梵人文學

文文學報華梵人文學報華梵人文學報華文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

人

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

人

梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

華

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

報報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報文學梵人文學學報華學報華梵華梵人

報

華

報梵

華

華人

梵

華文

人

梵學

文

人

學

文報

人

學報

華

華梵

梵人文學

梵人文

華梵人文

華

報華梵人文學

學報

學報華梵人文學報華梵人文文學報華梵人文學報華梵人文學

報華梵人文學報華梵人文學報華

華梵人

人文學報

報華梵人文學報華梵人文學報華梵人文學報華

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

人文學報華梵人文學報華梵人文學

報華梵

梵人文學報華梵人文學

華梵人文

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

人文學報

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

文學報華梵人文學報華梵人文學報華

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學

文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學華梵人文學報華梵人文學報

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文華梵人

華梵人文學報華梵人文學報華梵人文學報華梵

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

梵人文學報

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

華

人

梵學

文

人報

學

文

報

學

報

華

梵

華梵人文

報

學

文

報

學

報華

華

人

梵

華

人

報

學報

學報華

梵人文學

梵人文學報

梵人文學報華梵人

華梵人文學報華梵人文

文學報

華梵人文學報華梵人文

梵人文學報華梵人文學報

文學報華梵人文學報華梵人文學

文學報華梵人文學報華梵人文學報

華梵人

梵人文學報華梵人文學報華梵人文學報華梵

梵人文學報華梵人文學報華

人文學報

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

報華梵人文學報華梵人文學報華梵人文學報華

人文學報華梵人文學報華梵人文學報

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

華梵人文學報華梵人文學報華梵人文學報華

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

梵人文學報華梵人文學報華

報華梵

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學

華梵人文

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

華梵人文學報華梵人文學報華梵人文學報

人文學報

文學報

人文學報華梵人文學報華梵人文學

梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

文學報華梵人文學報華梵人文學報華梵人文學報華梵

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

學報華梵人文學報華梵人文學報華梵人文學報華梵人文學

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

華梵人文學報華梵人文學報華梵人文學報華

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華

梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

梵

華文

人

梵學

文

人報

學

文

報

學華梵

報華梵人華梵華梵人梵人文學文學報

華梵人文學報華梵人文學報

報華梵人文學報華梵人文學報華梵人文學報華梵人人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華報華梵人文學報華梵人文學報華梵人文學報華梵人文學報文學報華梵人文學學報華梵人文學報華梵人文學報華梵人

文

文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

人華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵文學報梵人

梵

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報報華梵人文學報華華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人

人文學報華梵人文學報華梵人文學報華梵人文學

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵華梵人文學報華梵報華梵人文學報華梵人文學報華梵人文學報華華梵人文學報華梵人文學報報

梵人文學報華梵人文學學報華梵人文學報華梵人文學報文學報華梵人文學人文學報華梵人文學報華梵人文學報華梵學

文學報華梵人文學報華梵人文學報華

華梵人文學報華梵人文學報華梵人文學報華梵人人

人文學報華梵人文學報華梵人文學報華梵人文學報

梵學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

華

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵

報

學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

學

文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

文

人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報

人

梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學

華

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文

華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵人人文學報華梵人文學報華梵人文學報華梵人文學報華梵人文學報華梵文學報華梵人文學報華梵人文學報報人文學報報華梵華梵人梵人文學