天台中道佛性思想與文化價值世界之安立

佛性（如來藏）思想是實體主義或是佛教梵天化的質疑，歷來有之，然而佛性思想之出現，在佛教面對世俗文化世界之存在的要求，乃不得不出現的一種解答，然而如何避免其淪為對於緣起性空思想的背離，這又是佛性思想非得加以處理的課題。天台中道佛性思想所演變出來的「圓融」理想，即可視為此看似兩難問題的解答。但是圓融理念，作為一種理想卻依然必須面對其退墮的危機，中道佛性作為圓融思想的理論基礎，如何自佛教傳統的中道思想演變出來，並嘗試克服佛性概念與性空思想之可能背離，同時安立眾生生存活動的文化世界之價值，這即是本文所欲呈現之天台對此重大問題的理解線索。

關鍵字

天台；中道；佛性；中道佛性；不斷斷

並列摘要

There are people always challenge about the 'Buddha nature' (tathāgata-garba) which was derived from 'Brahman' of Hinduism. Some Buddhist scholars criticize it will make Buddhism brahmanlize and become one kind of substantialism. But I think 'Buddha nature' was a response to those critiques of negative or nihilistic Buddhism that never care about the usual living world and its value. But this response will be effective only by according it can solve the contradiction to śūnyata-the basic principle of Buddhism. Tiantai Buddhism's 'Buddha nature of middle way' raised the 'comprehensive idea' of Chinese Buddhism is an possible answer of that. But 'comprehensive idea' still has its crisis to desacralize Buddhism to lose its original purpose of śākyamuni just like someone had criticized. This paper tries to show the track of Tiantai Buddhism's 'Buddha nature of middle way', which emerged from the traditional middle way thinking in Indian Buddhism, but added whose own special understanding of Mahayana canons, such as Mahaparinirvana sutra, sadarmapudrika sutra (Lotus sutra), Vimalaklrti-nirdeśa sutra, etc.. Only by interpreting this concept correctly we can make judge fairly about whether it indeed solve the contradiction or not. And we may further quest for that non-abandon the cultural living world to abandon its illusion, its meaning and value of this proposition.