牟宗三對「智的直覺」的佛學論證及存在的問題

在康德哲學中，「智的直覺」是一種不通過感性與範疇即可直觀並創造「物自體」的能力，這種能力是有限的人所不具備的。牟宗三認為佛教的「般若智」即等同於「智的直覺」，而假定成佛可能，般若智可能，就必須承認人有「智的直覺」。為此，他將天臺宗的「一念三千」解讀為「念具三千」和「智具三千」，從「智具三千」的角度說明「般若智」作為一切法的存有論根源，符合「智的直覺」的規定。又依據天臺宗「三因佛性」、「修性不二」等義理，證明「成佛」是可能的。上述論證存在一定問題：首先，「般若智」與「智的直覺」不能劃等號；其次，「人可成佛」不適合作為理性論證的前提；再次，即便承認前兩點，也不能證明人在事實上有「智的直覺」。

關鍵字

智的直覺；一念三千；天臺宗；般若智；存有論

並列摘要

In Kantism philosophy, ＂intellectual intuition＂ is an ability to intuition and create ＂things in themselves＂ without sensibility and category which is not available to human beings. While Mou Tsung-San believes that Buddhism's Prajñā is equivalent to ＂intellectual intuition＂ and assuming that if Buddhahood is possible and Prajñā is true, one must admit that people have ＂intellectual intuition＂. Therefore, he interprets the ＂Three Thousand per Mind＂ of the Tiantai Sect as ＂Three Thousand per Mind＂ and ＂Three Thousand per Wisdom＂ and explains from the perspective of ＂Three Thousand per Wisdom＂ that Prajñā, as the ontological source of all Dharma, meets the requirements of ＂intellectual intuition＂. Meanwhile, he tries to prove that Buddhahood is possible according to the doctrine of ＂Buddha-nature Treatise＂ of Tiantai Buddhism. There are certain problems with the argumentation above. Firstly, Prajñā and ＂intellectual intuition＂ cannot be equated. Secondly, ＂one can become a Buddha＂ is not suitable as the premise of rational argument. Again, even if the first two aspects are admitted, it cannot be proved that people in reality have ＂intellectual intuition＂.