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天台智顗“觀心法門”的詮釋學意涵

The Hermeneutical Meaning of "Contemplating the Mind" in Zhiyi's Tiantai Teaching

Abstracts


在天台教學之中,「觀心」常被視為實踐法門來看待,然而綜覽智顗大師的著作,「觀心」同時也是一項重要的詮釋方法,例如在《法華玄義》與《法華文句》這類釋經之作品中,「觀心釋」都是居於總結地位而出現。是以若將「觀心」僅視爲一種實踐的法門,事實上是過於窄化天台的「觀心法門」。然而逕將觀心等同於一般的解釋方法時,則勢須面對天台的詮釋活動將流於「主觀而任意」的批評而加以回應。然則透過對智顗「觀心釋」的研究,筆者認爲智顗主張設釋與實踐之間具有一致性,設釋不只是一種理論性的認知活動,同時也公須展開而爲一種實踐體證的活動,而無論理論認知以及實踐體悟都是以諸法實相爲依歸。如此一來反倒促使吾人對詮釋活動內涵重新反省,對於理論與實踐之間的界限重新思索,更使得天台佛教詮釋理論的獨特性及可與西方詮釋理論對話的線索,逐漸清楚明白地被展開來。

Parallel abstracts


In scholastic works about Tiantai teaching, the term ”Contemplating the Mind” is frequently understood as a method of practice. However, if we take the entire corpus of Zhiyi's writings in account, ”Contemplating the Mind” also appears to be a hermeneutical method at the same time Particularly, interpretative scriptures as the Subtle Meaning of the Lotus sutra and the Textual Commentary on the Lotus sutra in Tiantai tradition use the phrase ”interpretation in accordance to contemplating the mind” to indicate these scriptures conclusive views referring to issues previously discussed. It would be a too narrow understanding of ”contemplating the mind” to say that it is purely a method of practice; whereas this term's interpretation as hermeneutical method must face the possible objection that this could imply the meaning of arbitrary or subjective interpretation According to my own investigations on Tiantai thought. I would suggest that Zhiyi just holds a position of mutual correspondence between practical method and hermeneutical method. Here, hermeneutics is not only the theoretical or intellectual act of knowing. but it also conveys the meaning of the practical act of experience, in either case the ultimate tenet of the two remains the so called ”real mark of all dharmas” Consequently, this viewpoint challenges a new reflection on the issue of 'hermeneutical acts', referring to both the limit between the practical and theoretical as well as the potential connection between Tiantai Buddhist hermeneutical theory and western viewpoints in hermeneutics.

References


Brook Ziporyn(2000).How to Will Backward: Time, Forgetting and Repetition in the Lotus Sutra.中華佛學學報.13(2),29-62.
沈海燕(2002).Chih-I's System of Sighn Interpretation.中華佛學學報.15,485-581.
魯道夫·康特(2004)。天台宗的圓極架構-關於天台宗圓教所統攝之救度、存有學與語言用法三方面的脈絡線索之探究。華梵人文學報。2,23-94。
郭朝順(2003)。智顗「四意消文」的解經方法論。華梵人文學報。1,243-269。
郭朝順(2003)。論天台智顗的文本概念。哲學與文化。346,61-76。

Cited by


鄭心怡(2009)。維摩詰菩薩般若波羅蜜教學之研究〔碩士論文,國立清華大學〕。華藝線上圖書館。https://www.airitilibrary.com/Article/Detail?DocID=U0016-1111200916025227

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