천태지의와 『반야경』‒ 『반야경』은 차제인가, 원돈인가 ‒

Abstract

According to the definition of Nan-yueh Hui-ssu (南岳大師, 515-577), the Prajñāpāramitā Sutra (般若經) uses the Gradual methods (漸次), while the Lotus Sutra (法華經) uses the Complete methods (圓頓). However, Tiantai Zhiyi (天台智顗, 538-597)’s definition appears to be ambiguous regarding the Prajñāpāramitā Sutra and the Lotus Sutra. According to him, the Prajñāpāramitā Sutra was sometimes understood to be at a lower level than the Lotus Sutra because the Prajñāpāramitā Sutra belonged to the Complete Doctrine (圓敎), the Shared Doctrine (通敎) and the Distinctive Doctrine (別敎), while the Prajñāpāramitā Sutra and the Lotus Sutra were sometimes regarded by him as practically at the same level. Then, how did Zhiyi actually utilize the Prajñāpāramitā Sutra? As we look closely at Zhiyi’s Doctrine (敎相) and Meditation (止觀), his Doctrine has a lot of relevance with the Prajñāpāramitā Sutra’s teaching of the Middle Way (中道思想), doctrine, meditation, and so on. Especially, his theory of the Middle Way (中道論), including the four terms of differentiation (四句分別), has a strong relevance to the Prajñāpāramitā Sutra. In addition, his doctrine of the Profound Meaning of the Lotus-sūtra (法華玄義) was based on the Three Truths (三諦) and the Two Truths (二諦), under the influences of the idea of the Middle Way of the Prajñāpāramitā Sutra. Moreover, the Destroying Attachment (破法遍) has a large proportion as a method of meditation in the Great Calming and Contemplation (摩訶止觀), which is ascertained to be based on traits of the meditation in the Prajñāpāramitā Sutra. In this regard, we might say that Zhiyi utilized the Lotus Sutra to set up his idea in its external side through the theory of reality, while he established his idea in its internal side through the theory of the middle way in the Prajñāpāramitā Sutra.