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Gushan Zhiyuan: Interpreting the Buddha- Nature of Insentient Beings through the Notions of Mind-Inclusion and Mind-Contemplation

孤山智圓:從心具和觀心的向度詮釋無情佛性思想

摘要


Using textual analysis, this paper examines Gushan Zhiyuan's interpretation of the Buddha-nature of insentient beings. In the Jin'gangpi xianxing lu, a commentary on Zhanran's Jin'gangpi, Zhiyuan deems the concepts of inclusion and contemplation, closely associated with the mind, as prerequisites for justifying the Buddha-nature of insentient beings. The mind, as an agent, possesses and includes all the three thousand dharmas; the mind, as a thinking being, can contemplate its own three thousand dharmas of/in/as one moment of thought. Because all dharmas are included in the all-pervasive minds of sentient beings who have Buddha-nature, it is valid to suggest that insentient beings also have Buddha-nature. Zhiyuan, however, underscores that insentient beings per se cannot engage in spiritual practice or attain Buddhahood because they have no minds. This view of Zhiyuan's, I argue, contradicts Zhanran's philosophy, for Zhanran does imply in the Jin'gangpi that insentient beings can attain Buddhahood. I suggest that, by considering the Buddha-nature of insentient beings completely contingent on the mind, Zhiyuan, to some extent, denies their Buddha-nature. This paper challenges Zhiyuan's implication that sentient beings' Buddha-nature possesses insentient beings, which differs from Zhanran's assertion that insentient beings themselves really possess Buddha-nature.

並列摘要


本文採用文本分析的方法,旨在探討宋朝天台宗學人孤山智圓對於「無情佛性思想」的觀點與詮釋方法。在他的〈金剛錍顯性錄〉裏,智圓指出唯有透過「心具」和「觀心」這二個向度,才能正確瞭解湛然所提出的無情佛性思想。智圓認為,心是一切之主,心具三千諸法,眾生因為有心故能思慮,故能思惟己之一念三千。因為萬法皆含具在眾生之心中,又因為眾生有佛性,所以吾人才能說無情萬法也有佛性。然而,智圓進一步強調因為無情無心,所以無情本身並沒有能力修行,無法成就佛道。筆者認為,智圓這個看法有違湛然的本意,因為湛然在他的〈金剛錍〉一文中,明確提出無情也能成就佛道的論點。筆者認為,如果吾人一味地從「心」的角度來闡釋無情佛性思想,就某種程度而言,等於否定無情也有佛性。本文即試圖證明智圓的論點猶如在闡揚「眾生的佛性有無情」,和湛然的「無情有佛性」的觀點大相逕庭。

並列關鍵字

佛性 心具 色具 觀心 三千

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