傳佛心印在天台――以幽溪傳燈為主的探討

Tiantai’s Transmission of the Buddha’s Mind-seal: a focus on Youxi Chuandeng

幽溪傳燈（1554-1628）在明末振興天台的過程中，需要面對已為佛教主流的禪宗、當時對於傳承系譜的不同主張，以及其他僧團的質疑與挑戰，為此傳燈透過諸多作為以凸顯自家宗派的傳統與特殊性，其中編寫著作是一個重要的方法，也因此留下豐碩的成果。在這些成果中，作於天啟七年（1627，傳燈隔年過世）的《天台傳佛心印記註》，是最後的作品，透過注疏元代虎溪懷則的《天台傳佛心印記》，傳燈再次整理、確認與強調天台的核心教理，以及此一教理的傳承者，為天台的自我定位與再興作最後的努力。
《天台傳佛心印記註》可分為兩部分，首先，傳佛心印的內容為性具思想，特別是性惡的面向，歷經《觀音玄義》、知禮《觀音玄義記》到懷則《天台傳佛心印記》、傳燈《天台傳佛心印記註》的發展，確立性惡在天台思想中的重要地位。其次，佛心印的傳承者為天台歷代祖師，包含印度祖師十三位，由初祖大迦葉到十三祖龍樹；中國祖師有十七位，即初祖龍樹到十七祖知禮。一共二十九位祖師，加上傳燈之師百松真覺上接知禮教法，成為第三十位祖師。這使得傳燈的天台復興與教理、實踐主張得以上接龍樹、知禮，有其清晰的根源並確立合法性與正統性。

Within the revival of Tiantai in the late Ming dynasty, Youxi Chuandeng (1554-1628) sought to highlight Tiantai’s traditions and particularities, doing so as he faced the dominance of Chan, which had become the mainstream of Chinese Buddhism, different ideas regarding genealogies of inherited learning, as well as the questions and challenges of other monks. Among Chuandeng’s efforts, writing articles and books were an important method to further his learning, leaving behind a rich corpus of work. One of his works, the Tiantai chuan fo xin yin ji zhu, was particularly notable, written in 1627. This work was Chuandeng’s last work, as he passed away the following year. Chuandeng provided notes on Huxi Huaize ‘s Tiantai chuan fo xin yin ji, writing during the Yuan dynasty, doing so to reorganize, confirm and emphasize the core teachings of Tiantai, as well as the core transmitters of these teachings. He did this as his final contribution to the self-definition and revival of Tiantai.
Tiantai chuan fo xin yin ji zhu can be divided into two parts. First, the transmission of the Buddha’s Mind-seal is presented in the guise of xing ju (Nature-inclusion) thought, particularly the dimension of xing e (inherent evil). Chuandeng discusses the works Guanyin xuanyi, Zhili’s Guanyin xuanyi ji, and Huxi Huaize ‘s Tiantai chuan fo xin yin ji. In doing so, Chuandeng’s work confirmed the important position that the theory of human nature as being inherently evil had within Tiantai thought. Secondly, the inheritors of the Buddha’s Mind-seal were presented as the ancestors of Tiantai, including thirteen Indian ancestors, from the first ancestor Mahākāśyapa to the thirteenth ancestor Nāgārjuna; there were seventeen Chinese ancestors, namely the first ancestor Nāgārjuna to the seventeenth ancestor Zhili. There were thus twenty-nine patriarchs presented. In addition, Baisong Zhenjue, the master of Chuandeng, succeeded Zhili as the next patriarch, creating a total of thirty patriarchs. This enabled the revival of Tiantai that Chuandeng pursued, including its teachings and practices, to be connected to Nāgārjuna and Zhili, ensuring that it had clear roots, with legitimacy and orthodoxy firmly established.