四明知禮「是心作佛，是心是佛」的詮釋及其理論意涵

The Interpretation and Theoretical Meaning of Siming Zhili’s “The Mind Becomes a Buddha” and “The Mind Is a Buddha”

天臺知禮的淨土思想，過去較少人進行深入的研究。本文研究則著重在探討四明知禮的淨土思想及其背後所含藏之心性與客觀世界的關係結構，本研究也將由此呈顯其宗教實踐理論的合法性基礎。在論文中，主要將聚焦在知禮對「是心作佛」與「是心是佛」等二句經文的詮釋。本文也將呈現出知禮在天臺學與淨土宗的教義之下，如何以天臺學「一念三千」、「心具三千」、「色具三千」、「心色不二」、「內外不二」、「因果不二」、「性修不二」及「三諦圓融」、「三觀」等概念為基礎下所理解的「是心作佛」與「是心是佛」。

There has been little in-depth research on Tiantai monk Zhili’s Pure-Land thought. In this research, the author emphasizes on this aspect and discusses the relational structure between mind-nature and objective world under Pure-Land ideology. This paper presents a legitimate foundation of this specific theory in religious practice. This research mainly focuses on Zhili’s interpretation of the two Pure-Land concepts, namely, “the mind becomes a Buddha” and “the mind is a Buddha.” The paper shows how Zhili adopts the doctrines of Tiantai Buddhism, “to see the universe as a thought,” “the mind includes everything,” “the phenomenal (rūpa) include all things,” “mind and matter are non-dual,” “inside and outside are non-dual,” “cause and effect are non-dual,” “essence and practice are non-dual,” “three truths (satya) are identical,” and “three contemplations” to arrive at his understanding of “the mind becomes a Buddha” and “the mind is a Buddha.”