知禮精簡一念心與智旭對一念心之詮釋的對比研究

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Title:	知禮精簡一念心與智旭對一念心之詮釋的對比研究
Other Titles:	A Comparison Between Chih-Lih's and Chih-Xu's Interpretations of the concept of ＂I-nien＂
Authors:	吳苔綺(釋天禪) Wu, Tai-chi
Contributors:	宗教學研究所尤惠貞 Huey-jen Yu
Keywords:	現前一念;十義判別圓;智旭;知禮;一念心;精簡別圓 Chih-Lih;Chih-Xu;I-nien;ten bases to discriminate between the differentiated and perfect teachings
Date:	2008
Issue Date:	2015-04-20 11:51:44 (UTC+8)
Abstract:	本論文之核心議題在於考察關於天台圓教一念心思想之問題，嘗試以知禮與智旭對一念心的詮釋作為探討之對象。接著將二者詮釋一念心的特色加以比較，以了解二者之思想所蘊含之差異。最後依智顗十義判別圓之準則簡別知禮與智旭對一念心的詮釋在天台宗判教系統中之分位。　　　　由比較之結果可以得知，雖然知禮與智旭之一念皆是當下第六意識的剎那變異妄心，然而知禮所言之妄心在當下一念即具足三千性相，強調的是無明即法性，法性即無明。智旭的「現前一念」雖亦言妄心，但其妄心卻是以如來藏妙真如性為體而言之妄心。此外，就知禮與智旭對「修性不二」詮釋，智旭所謂的「修性不二」是從始覺與本覺不二的角度而言，「性」是指如來藏妙真如性，而「修」是指始覺後漸次修行。知禮所詮譯之「修性不二」，其「性」是指性德三千，而「修」是由性德三千而起之修德三千。　　　依智顗十義判別圓之準則可知，知禮所詮釋之一念心符合天台圓教之義理，而智旭之「現前一念」其思路基本上仍是以真如心為體，而肯定一超越之真如心，故屬別教思路。　　This study aims to compare Chih-Lih’s interpretation and Chih-Xu’s interpretation of the concept of “I-nien” (one-thought). By this comparison, this study tries to clarify whether both Chih-Lih’s and Chih-Xu’s theory of the deluded mind can be classified as the “perfect teaching” as they claim. The findings of this study are as follows:　　　　First, thought both Chih-Lih and Chih-Xu regard “I-nien” as the transient, changing mind arising from the sixth consciousness and believe that this “I-nien” belongs to the deluded mind,they have different interpretations of the deluded mind. Chih-Lih thinks that the deluded mind includes the nature and marks of all the three thousand phenomena in the one-thought at the moment it arises. He emphasizes that delusion is the same as the essence of all dharmas and that the essence of all dharmas is not different from delusion. Chih-Xu, on the other hand, holds that the nature of the deluded mind is the true essence of tathāgatagarbha. 　　　　　From this basis of their interpretations of deluded mind, they have different interpretations with regard to the non discrimination between the “innate essence” and “cultivation through practices.” Chih-Xu explains his concept of non-discrimination between the “innate nature” and” cultivation through practices” by the concept of non-discrimination between “innate enlightenment” and “initiated enlightenment.” To him, the “innate essence” of deluded mind is the true essence of tathāgatagarbha while “cultivation through practices”means the gradual accumulation of practices after the initiated enlightenment is attained. In contrast, Chih-Lih maintains that the “innate essence” of deluded mind is the essence which encompasses all the attributes of the three thousand phenomena and “cultivation through practices” arising from this essence also encompasses all the attributes of the three thousand phenomena.　　　　　Through the discussion of their interpretations of the concept of “I-nien,” we can draw the conclusion that Chih-Lih’s theory of the deluded mind belongs to what Chih-I called the “perfect teaching” while Chih-Xu’s theory belongs to Chih-I’s “differentiated teaching.”
Appears in Collections:	[Graduate Institute of Religious Studies] Disserations and Theses

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