天台宗智顗大師的「三世一心,即空即假即中」以及華嚴宗法藏大師「一念十世,一即一切」的時間觀點中之時序結構並非只是前與後的關係,而且兩者也都呈現出悖論的特質,如此也讓筆者聯想到「時間悖論」的弔詭性。因此,經由探究與「時間悖論」相關的牛頓及其以後的物理科學的時間觀點,以及柏格森為主的心理時間觀點,加上在佛教中具有代表性的四個時間觀點,以及西方邏輯學者對悖論所提出的論點;綜合以上而作為本文的理論依據,並以之理解兩位大師為何以及如何的以時間為議題來弘揚自身的佛學理念,以及針對兩位大師運用悖論來表達時間觀點的原因進行探究。 智顗大師所著之《摩訶止觀》以及法藏大師所著之《華嚴五教章》、《華嚴經探玄記》與《華嚴經明法品內立三寶章》是本文對於研究兩位大師「三世一心」以及「一念十世」時間觀點所設定的主要研究範圍,在以上之研究範圍中探討兩位大師為何以及如何的以時間觀點來闡揚佛學理念時發現:運用「三世一心」的心理時間效應是《摩訶止觀》圓頓法門的修行功夫之一;「一念十世」中的「時間」與「生存」、「存在」三者交互依存的關係,更超越了如何成立「一念十世」時間結構本身的意義;從法藏大師「法界論」中的「意義」與「現象」兩者不可分離的立場,可得知法藏大師的「法界論」不是「唯心論」。 此外,本文以「基源問題研究法」試圖尋找出兩位大師時間觀點中悖論式表達的問題根源。本文假設兩位大師的「圓融」思想就是兩者悖論式表達的「基源問題」,而分別探尋兩位大師以悖論來表達時間觀點的原因。結果發現兩位大師運用悖論表達時間觀點的目的,即是為了詮釋圓融的時間境界,而且每當兩位大師要表達圓融的時間境界時,悖論式表達必將不可避免;因此,進而言之,時間的悖論性是邁向時間圓融境界的必要因素。
This thesis aims at studying paradox of time implied in Zhiyi’s theory of “three periods of time in one mind” and in Fazang’s theory of “ten periods of time in one thought.” In this study, I will show why both masters introduce paradox of time and how they use it to serve their doctrinal purposes. The theoretical framework for my discussion of paradox of time includes concepts of time proposed by Newton and subsequent physics, psychological time proposed by Henri Bergson, and theories of time of four important Buddhist philosophical schools. To answer the above-mentioned questions I resort to the method of “finding the fundamental problem,” that is, finding the fundamental intention of the two masters’ employment of paradox of time. I discover that their fundamental intention of introducing paradox of time in their teachings is to interpret perfect harmonious time structure. I argue that paradox is compulsory for demonstrating perfect harmony. In other words, paradox of time is a necessary process to attain perfect harmony of time. The main sources for this study are the Moho zhiguan composed by Zhiyi and the Treatise on the Five Teachings of Huayan, Huayan jing tanxuan ji, and Huayan jing mingfa pin neili sanbao zhang composed by Fazang. Based on these sources, I found that the psychological time implied in the theory of “three periods of time in one mind” can be regarded as a meditative cultivation taught in the perfection-sudden method of the Moho Zhiguan, and that the interrelations between time, life, and existence revered in the theory of “ten periods of time in one thought” surmounts the meaning of establishment of time structure. In other words, Fazang’s interpretation of Buddhist teachings is a religious cultivation taught by Huayan school.