牟宗三对天台圆教存有论的阐释及其特点——以“无明即法性”命题为例的分析

Mou Zongsan’s Interpretation on Tiantai’s Ontology of Perfect Teaching and Its Characteristics:Taking “Dharmata Means Ignorance”as an Example

天台圆教存有论的核心是要说明如何能“除无明有差别”,这可以放在无明与法性的关系中来考察。天台宗谈圆教不离权教,要探究圆教中“无明即法性,法性即无明”的诡谲关系,就必须先弄清其在前三教中的关系。依藏教,无明与法性是对立关系,二者不能言“即”。通教则以“无住”为中介,以静态的、认识的方式说明了“无明即法性”的必然性。别教以佛性来统摄法性与无明,以动态的、实践的方式将二者综合到一起,但不能保证“法性即无明”的必然性。圆教中法性与无明同体相即,以此才能保证“法性即无明”的必然性,其背后的根据,是智所阐发的主体性的整体实相论,是存有论的圆具。在牟宗三看来,西方传统存有论具有内在的、静态的、现象界的、执的、识心的等特点,而天台圆教存有论的特点是超越的、动态的、本体界的、无执的、智心的。

The core of Tiantai's ontology of Perfect Teaching is to explain how to“hold the difference while removing the ignorance”,which would be observed from the relationship between“ignorance”and“dharmata”.To explore the treacherous relationship within“ignorance and dharmata stand for each other”,it is necessary to clarify the relationship of Perfect Teaching among Hinayana School,Madhyamaka School and Peculiar School.According to Hinayana School,“ignorance”and“dharmata”are in the antagonistic relations,and both of them cannot be separated.Madhyamaka School uses“no nature”as the intermediary to illustrate the necessity of“ignorance means dharmata”in the static and cognitive way.Peculiar School synthesizes“dharmata”and“ignorance”through the Buddha Nature and integrates the two elements in a dynamic and practical way,but it cannot guarantee the inevitability of“dharmata means ignorance”.In order to guarantee the inevitability of“dharmata means ignorance”,“dharmata means ignorance”exists together in Perfect Teaching,which shows the subjective theory of Bhuta(which means the perfect ontology)elucidated by Zhi Yi.In Mou Zongsan's view,the western traditional ontology is immanent,static,phenomenal,attaching,cognitive,etc.However,Tiantai's ontology of Perfect Teaching is transcendental,dynamic,ontological,non-attaching and intellectual.