論「五味半滿相成」所建構的天臺判教體系

有關天臺「五時八教」之判教，在近代日本學界引起極熱烈地討論（參見關口真大編著《天臺教學研究》，頁1-698，大東出版社，昭和53年）。對於五時八教是否廢除之議題，本文不予置評。本文試從「五味半滿相成」之角度來切入，以此建構天臺之判教體系，且以此來彰顯《法華經》教相之特色，亦以此來論破南北論師判教之偏失。對天臺智者而言，分判諸經教相，須權實兼具，若偏權或偏實，皆難以呈現諸經教相之風貌，尤其有關《法華經》之教相，更是如此。所以，天臺以五味之方便及半滿之實慧相輔相成，呈現《法華經》之特色。

關鍵字

五味教；半滿教；五時八教；南三北七

並列摘要

With regard to Tiantai’s “five periods and eight teachings” method of doctrinal classification, there have been lively discussions in academic circles in contemporary Japan (see Sekiguchi Shindai, Tendai kyogaku no kenkyu, Daito Shuppansha 1978, pp. 1-698). The present article does not comment on the issue of whether or not the five periods and eight teachings should be eliminated. This article attempts to construct Tiantai's system of doctrinal classification from the perspective of the ＂five flavors: mutual achievement of the partial and complete.＂ This will then be used to show the distinguishing qualities of the modes of teaching in the Lotus Sutra, and to critique the biases in the doctrinal classification done by the masters of the Northern and Southern Dynasties. For Zhiyi, in classifying the sutra teachings, both expedient teachings and the ultimate truth must be maintained; if there is a bias towards one or the other, then it will be difficult to represent the true style of the teachings in each sutra; this is especially true with regard to the distinguishing qualities of the Lotus Sutra.