從智顗的《摩訶止觀》看中華佛教－對印度禪學的吸收與改造模式

本文以天台大師智顗所講的《摩訶止觀》為例，討論中華佛教對印度禪學的吸收，及其改造模式。全文共分四節：第一、序論。指出論文的目的、範圍、與印度語文中“止、觀”的涵義。第二、智顗從漢譯經典中，收集材料對止觀兩個字，作出三層解釋：然後又用中觀學派的辯證哲學，批評印度佛教經典中原有的止觀概念，都是“相待”性的，不能被看作是“絕待”性的，從而以邏輯方法，否定印度傳統中的止觀概念。第三、專門討論智顗自己所設想的“絕待止觀”與其實踐辦法—“巧度止觀”這種新的止觀系統，就是天台佛教哲學中所宣揚的“三諦圓融”：即空、即假、即中。第四、《摩訶止觀》所表現的思想模式。本文認為無論是在融會止觀的兩重概念，經典的選擇，禪法的受容等方面，智顗對印度禪學思想的吸收模式，都是綜合融會型的。智顗從不同的佛教宗派與經籍中，選出可用的東西，經過重新的融會、安排、從而建造一套中國特有的禪法系統。這種綜合融會的模式，是中國文化對外來思想主要的吸收方法之一。這一模式對中華佛學的形成，及其在東亞的昌盛都有重要的貢獻。

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並列摘要

Although it is known that there are differences between Chinese Buddhism and its Indian expression, yet the propcess and the pattern through which the Indian Ideas were transformed are ignored by most scholars. This paper will take Mo-ho chih-kuan 摩訶止觀, an important text of T'ien-t'ai school as well as to Chinese Buddhist generally, as an example, thus to enquiry into how the Indian concept of Samatha-vipasyana became Mo-ho chih-kuan. The paper has, pointed out the significance of this work, then studies Ch'ih-i's systematization of the concept, his critiques of the traditional interpretation, his idea of absolute as well as the skillful chih (cessation) and kuan (insight). The last section concentrates on the pattern. The paper proposes that in the understanding, assimilation and transformation of Samatha-vipasyana the Chinese has accomplished the work through a syncretic pattern. This syncretic process is shown in the undifferentiation of practice and insight, in the selection of scriptures, in the resystematization of meditative techeniques and in the harmonization of conflicting philosophical ideas: the dialectic and Emptiness taught by Madhyamakas have harmonized with the ontology of Buddha-nature.