湛然理具思想之探討

An Investigation of Chan Jan's Thought of Li Chu

陳英善(Ying-Shan Chen)

《中華佛學學報》 6期 (1993/06) Pp. 273-294

https://doi.org/10.6986/CHBJ.199306.0273

摘要

本文所論述在於湛然理具思想，所謂理具，指的是性具。基本上湛然對天台智者思想之闡述，是基於此性具理具之觀點來論述天台智者思想。堪稱為天台中興法將的湛然，以性具說作為天台智者思想核心，基本上已喪失了天台智者一向對理體說所作的反省批判，簡單地說，已失去了緣起中道實相之辯證張力。這也許時代思潮發展使然，中唐以來的整個中國佛教，幾乎圍繞在「體」這一觀點上來論述佛教，湛然亦不例外，故特就理具來解釋天台思想，此乃一明顯例子。有關湛然之理具思想，本文主要分為三方面來論述：首先，論述湛然理具思想之建構，包括時代背景之分析，以及理具思想之形成。第二部分，則論述湛然理具思想之內涵，此包括對理具思想所依據提出探討，以及湛然對「具」之強調提出分析，另再就理具性惡與理具唯心來論述。第三部分，乃就湛然理具思想之運用，此部分主要就《金剛錍》無情佛性說來加以論述，以顯湛然無情佛性說的理論基礎，在於理具思想；此外，湛然的〈十不二門〉，亦可是理具思想之充分運用，然由於篇幅之限制，無法於此一併探討，另待他文再加以處理。

關鍵字

理具 ； 無情佛性說 ； 一念三千

並列摘要

This paper intends to discuss Chan Jan's thought of hsion chu. Basically, Chan Jan's explanation on Tien Tai Master Jih Yi's thought is based on this thought of hsion chu. Chan Jan is considered as the ＂dharma general＂ who revived Tien Tai sect. He took the principle of hsion chu as the core of Jih Yi's thoughts. Fundamentally, this is against Jih Yi's reflective criticism on the principle of li ti （ 理體 i.e. the fundamental substance or body of all things）. In short, this has lost the dialectical power of the principle of dependent origination, middle way and ultimate reality. This may be caused by the development of time's thought. Since mid-T'ang Dynasty, the whole Chinese Buddhism all used the viewpoint of ＂ti＂ （體 or substance） to describe Buddhism. Chan Jan was no exception. Therefore, he used li chu to explain Tien Tai thought. This is an evident example. This paper will discuss Chan Jan's thought of li chu from three aspects. Firstly, it will discuss the structure of Chan Jan's thought of li chu, including the analysis of time's background and the formation of the thought of li chu. Secondly, it will discuss the content of Chan Jan's thought of li chu, including the basis of the thought of li chu, Chan Jan's emphasis on ＂Chu＂, the Buddha-nature having evil aspect and the Buddha-nature being mind-only. Thirdly, it will discuss Chan Jan's application of the thought of li chu. In the third part, the discussion is made mainly from the angle of the principle that non-sentient beings have Buddha-nature as elucidated in King Kang Bei （金剛錍）. This is to show that Chan Jan's theory that non-sentient beings have Buddha-nature was based on the thought of li chu. In addition, Chan Jan's Shih Bu Er Men or Ten Non-duality Doors （十不二門） is also the full application of the thought of li chu. However, due to the limit of space, this can not be discussed here and will be treated in another article.