吉藏與智顗法華思想之比較研究—以詮釋學方法為主

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题名:	吉藏與智顗法華思想之比較研究—以詮釋學方法為主
作者:	陳金輝
贡献者:	哲學系
关键词:	本迹權實粗妙三一佛性無所得諸法實相中道
日期:	2010
上传时间:	2011-10-11 14:33:44 (UTC+8)
摘要:	吉藏與智顗是陳、隋之間，積極弘揚《法華經》之佛教大師。二人均著述有系列之《法華經》詮釋之相關著作。吉藏，向來被視為是三論宗之祖師，近代學者多關心其中觀方面之理論，而忽略其法華思想之研究。而智顗則是歷來被視為是中國詮釋《法華經》之權威，歷來研究智顗法華思想者，並不乏其人。本文主要就吉藏與智顗之法華思想，作出一個完整性之比較，以理解陳、隋之間，中國《法華經》思想之研究成果與弘揚情況。事實上，吉藏與智顗在《法華經》之詮釋上，多引用魏晉玄學諸如有無、本末、本迹、體用、玄妙等概念，特別是，二人《法華經》詮釋之相關論著，皆以「玄義」、「玄論」等命名，二人受到魏晉玄學思潮之影響可見一斑。吉藏與智顗之師承有所不同。吉藏所繼承之三論學統，依據龍樹之「實相論」而發展；而智顗所繼承之慧文、慧思等師承，在思想上則兼用「般若實相論」與「真如緣起論」。因此，吉藏與智顗皆受到其師承及學思背景所影響，以至於對《法華經》作出不同之詮釋與論述。吉藏與智顗極為重視《般若經》、《大智度論》、《中論》、《大般涅槃經》等義理，並引用這些大乘經論之義理，作為其詮釋《法華經》之理論依據。儘管兩人所引用之經論相似，但在《法華經》詮釋上，卻展現出不同的的特色與風格。本文可分為《法華經》觀，與法華義理兩個部份。其中，《法華經》觀之部份，主要就《法華經》科判、宗旨、判教、定位、與諸大乘經典之關係等幾方面，對吉藏與智顗之《法華經》觀，作出比較性研究。至於在法華義理方面，則是就本迹觀、權實觀、粗妙觀、三一觀、佛性觀等五大主要論題，對吉藏與智顗之法華思想，作出全面性之比較。在《法華經》觀方面，二人對於傳統之《法華經》科判、宗旨、判教等方面，皆作出批評，進而提出本身之見解。吉藏與智顗在《法華經》觀方面之理論，是否契合於《法華經》之原意，成為我們所矚目之焦點。二人之學思背景有所不同，故其所提出之《法華經》觀亦有所不同。至於在《法華經》之義理方面，吉藏與智顗分別提出不同的本迹觀、權實觀、粗妙觀、三一觀、佛性觀理論。如果說，吉藏重視於「權實」概念之闡發，那麼，智顗所注重的，即是「本迹」概念之發揮。吉藏將「權實」作為其《法華經》義理詮釋上之核心概念，而智顗則是就本迹之意義，作為其《法華經》詮釋上之主軸。二人在《法華經》義理之論述上，究竟有何異同之處，正是本文所關注之議題。吉藏之法華思想之義理脈絡，具有實相論上「無所得」之特徵；而智顗則側重於緣起論之「融攝」方式，作為其論述之方法。二人法華思想之特徵既有所不同，我們便必須探求構成二人法華思想相異之主要因素。由此，我們即可進一步理解《法華經》在三論宗與天臺宗兩種不同傳承下，所作出的不同詮釋。若能整合二人法華思想之精要義理，便可掌握《法華經》妙義之所在。 Jia Xiang Ji Zang（嘉祥吉藏） and Tian Tai Zhi Yi （天台智顗）were two of the greatest Chinese Buddhist masters who promoted and practiced Fa Hua (Saddharma Pundarika Sutra or Lotus Sutra) aggressively during the dynasties of Chen （陳） and Sui（隋）. Both of them had respectively interpreted the theories of Lotus Sutra by produced series of works. Ji Zang was well known, recognized and praised highly as the exponent and excellent scholar of San Lun School (三論宗, School of Three Sastra). Most of the contemporary Buddhist scholars who excecised their major research on Ji Zang, seem focused their discussion on Ji Zang’s Madhyamaka(中觀, Middle way) thoughts. Regrettably, compare with Madhyamaka thoughts, Ji Zang’s Fa Hua thoughts have been neglected for quite long period. Beside Ji Zang, Zhi Yi was the other greatest Buddhist master and the actual founder of Tian Tai School（天台宗）, who also interpreted theories on Lotus Sutra. Historically, Zhi Yi’s interpretation of Lotus Sutra was accepted and recognized by most of the Buddhist scholars as the referable paradigm. There were many researches related with Fa Hua thoughts of Zhi Yi have been done by scholars for centuries until today. Both Ji Zang and Zhi Yi customary used metaphysical terms of Wei and Jin profound Philosophy（魏晉玄學）or Neo-Taoism such as “being and non being”（有無）, “original and extremity”（本末）, “original and trace”（本迹）, “substance and function”（體用）, “profound”（玄） or “xuan” concepts in their interpretation of Lotus Sutra. Furthermore, almost all of the works of Ji Zang and Zhi Yi were named with terms of “profound meaning” （玄義）or “profound theory”（玄論） as its title. This shown that both Ji Zang and Zhi Yi had been deeply influenced by Profound Philosophy of Wei and Jin dynasties. In addition, the thinking methods of Profound Philosophy of Wei Jin dynasties also applied by Ji Zang and Zhi Yi in their interpretation works concerning lotus Sutra. Ji Zang and Zhi Yi had their own background, and this wholly affected their interpretation on Lotus Sutra. Ji Zang was the follower of San Lun School as well as Zhi Yi was founder of Tian Tai School. Ji zang emphasized the concepts of “expedience and truth”（權實） in his interpretation of Lotus Sutra. According to Ji Zang, Lotus Sutra consisted in two kinds of “expedience and truth” theories which included expedience and truth of Buddha-body（身方便與身權實）, and expedience and truth of Buddha-vehicle（乘方便與乘真實）. However, Zhi Yi advocated the concepts of “original and trace” （本迹）, he divided the Lotus Sutra in two parts which first part mentioned the theory of “trace cause and effect”（迹門因果） and the second part clarified the theory of “original cause and effect”（本門因果）. In other words, the concepts of expedience and truth were the key points for Ji Zang and the concepts of original and trace were the main concepts for Zhi Yi. These two concepts determined the differences of interpretation between ji Zang and Zhi Yi. According to different backgrounds, Ji Zang as the greatest master of San Lun School, based on “doctrine of ultimate truth ”（實相論） of Kumarajiva and Seng Zhao（僧肇）, interpreted Lotus Sutra by the method of Madhyamaka which in consequence of conclusion mean that the main purpose of Lotus Sutra was to express the teaching concerning “not obstinate in determined views” （無所得）of Lord Buddha. For Zhi Yi, he remained the teaching of Hui Wen （慧文）and Hui Si （慧思）who emphasized “the theories ofconditioned genesis”（緣起論）, interpreted Lotus Sutra as the ultimate perfect teaching（圓教）of Lord Buddha. Zhi Yi used the synthesis methods and established the “doctrine of completely coherence” （融攝）as the principal axis of Lotus Sutra which included and integrated all of the teaching of the Buddha. This research is divided into two parts. The first part concentrates in discussion of views of Lotus Sutra between Ji Zang and Zhi Yi. In this part, views of Lotus Sutra including the structure, purpose of Lotus Sutra will be widely discussed. In addition, the relationship of Lotus Sutra with others sutra and its position in classification of Buddha teaching also will be analyzed. The second part mainly reviewed and compared the Fa Hua thoughts in five topics such as “original and trace”, “expedience and truth”, “unrefined and wonderful”, “three vehicles and one vehicle” and “Buddha nature” between Ji Zang and Zhi Yi. The main purpose of this research are to compare and analyze the differences of interpretation on Lotus Sutra between Ji Zang and Zhi Yi, to completely understand and analyze the characteristic meaning of their theories on Lotus Sutra, and also to reevaluate the achievements of interpretations works on Lotus Sutra which had been presented by Ji Zang and Zhi Yi during Chen and Sui dynasties.
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