《提謂經》「五戒」信仰與傳統「五行」思想交涉下的身體觀

The Concept of Body under the Interactions between the “Five Precepts” Belief in the Sūtra of Trapuṣa and Bhallika (Tiwei Jing) and the “Five Elements” Theory

《提謂經》歷來被視為疑偽經典，乃北魏曇靖所撰，係為了使信徒通悟並廣為佈化所舖展出一套應機適俗的教法。本經參雜了當代所流行之各種三教思想與民俗信仰的元素。天台智顗曾摧破地論師以為《提謂經》是「人天教」的觀點，認為不易由「五時判教」以釐清其屬性，筆者以為此乃與本經將佛戒視為「天地之根」，及其所舖衍出一套強調「五戒如本无」的神學宇宙論之特質有關。本文擬從智顗判教的立場出發，重理《提謂經》之句讀與文意，並發明傳統「五行」思維的運用對本經理論建構果效的考量。透過三教文獻的比對，凸顯《提謂經》所反映道、佛交涉下的身體觀特點：包括「兩個中心」的身體、「身中神─身體─身外神」之身體圖式，乃至其間「身體國體化」所呈現強烈神學目的論之現世取向；由之迴視並檢討宗教實踐要求下，本經對本土醫理的模擬特質，從而歸結「五行」在諸種機體性的共構關係中，所隱涵當代「共業」觀念的喻詞表達。

The Sūtra of Trapuṣa and Bhallika (Tiwei jing) has always been regarded as apocrypha, a set of teachings written by Tanjing in the Northern Wei Dynasty and advocated to make it easier for believers to understand the practice. This sutra is mixed with elements of the three religious teachings and folk beliefs that were popular at that time. Master Chih Che (Zhiyi) once criticized the view of the “Dilun masters” that classifies this sutra as “The teaching for Men and Devas.” He believes that it is not easy to clarify its nature through the “Classification of the Five Teachings.” The author believes that this is associated with the fact that this sutra regards Buddha’s “Five Precepts” as the “root of heaven and earth” and the characteristics of a set of theological cosmology derives from it.
This study intends to probe into the standpoint of Master Chih Che (Zhiyi)’s theories of teaching classification, reorganize the textual meaning of Tiwei jing, and understand how it affected the theoretical construction in the sutra through the application of traditional “five elements” theory. Based on the comparison of literature from the three religious teachings, this study observes how the concept of body in the sutra was affected by the interactions between Chinese traditions (including Taoism and Confucianism) and Buddhism. This study found that Tiwei jing reflects a special set of body patterns of “spirit within the body - body - spirit outside the body.” We also observe the shift from the concept of qi to jieti (“precept substance”) in Buddhism. Regarding the so-called state-body idea in this sutra, it not only presents the strong secular orientation of theological thought, but also implicitly uses the “five elements” theory as a figurative expression of the concept of “collective karma.”