貝森朵夫琴屋手記

[摘要]



米蘭昆德拉(Milan Kundera)在其關於小說藝術的談話裡，曾對人類之存在情狀作出了如下之揭示：



“生活是一個陷阱，我們並沒有要求出生就被生下來，被囚禁在我們從未選擇的肉體裡，並注定要死亡。......，結果，我們就越來越為外部條件，為無人能夠倖免和使我們彼此越來越相像的境況所決定。”



這一犀利的觀察，確是深刻地洞見了人類存在可能性的必然侷限， 然而，這猶只是外部地說；事實上，在另一個更深的層面，一道更為隱微的陷阱仍是被錯過了！那就是「二分性」之分解思路對人類意識所形成的反控與監禁。



沒錯！對於分解思路之迷滯，正是人類在自身周遭所創造出之最根本的監禁。

圓教，作為一種判教性之概念，它所獨具之慧識正是表現在對此根本監禁

之返觀與超越。它最基本的洞見是：世界，並非是我們所習以為常地被置

定為客觀對象之世界，而是相應於主體之視域所決定成的「理解世界」。

不同的視域，看到了不同的世界；所以，「世界」在此只能作為一種意義

呈現的可能性而被把握；它是對主體呈現之「意義世界」，是「隨心而轉

」之「心念世界」，而不是可以離開主體以獨立自存之「客觀世界」。猶

不僅此，依圓教，這作為一種可能性而對人類意識呈現之世界是一個不可

分割的整體。較高的包含較低的，較低的包含較高的；較高的從較低的發

展而來，較低的則是作為較高的之存在基礎。這就好似冰之與水互為顯隱

的依存關係。冰以一種可能性隱藏在水的呈現形式裡邊，水亦以一種可能

性隱藏在冰的呈現形式裡邊。此二者原非「異物相合」而是「同體互具」

之關係。既然，較低的包含較高的，較高的亦隱藏在較低的裡面，那麼，

較低的就不應該被視為譴責的對象，因為，較高的正是通過較低的而來。

也正是基於這看似詭譎的洞見，圓教開啟了一道超乎二分性思路制約下之

頭腦所能想像的實踐進路。它認為，藉著譴責某種對象，你就拒絕了一個

可能性──一個從較低的發展出較高的可能性。這意味著，較低的不但不

是障礙，它事實上就是通向那較高的一扇門。這就好似蓮花之出於汙泥，

蓮花是通過汙泥而來，不是拒斥汙泥而來；因為，它們根本就是同一生命

能量在不同呈現型式間的流動與轉換。這麼說，並不意味著對生命黑暗面

的縱容與耽溺。事實上，它只是啟示著一種經由全然的覺知與接納而引導

生命由「二分性」之破裂狀態回歸「非二分性」之完整狀態的悲願與智慧

。至此，我們可以理解：本文所論《壇經思想之圓教旨趣》，其關涉之焦

點，固不在於《壇經》這一題材本身，而在於通過此題材所揭示之圓教問

題意識。換言之，通過天台圓教所代表之思路模式以考察《壇經》思想所

隱涵之圓教模型，才是本文之命意所在。在此，《壇經》思想所隱含之圓

教旨趣是作為一種有待開掘之可能性而被揭示；而天台宗所建構之圓教基

本模型，則正是據以檢證《壇經》之義理型態是否合乎圓教成立條件之對

照系統。事實上，也只有觸及這一潛在於《壇經》義理脈絡底層之思路模

型，我們方算是揭探了《壇經》思想之深層意義結構。







In the book about the art of novel, Milan Kundera has expressed

his point of view on the phenomenon of the existence of human

being:Life is a trap. We had born without being asking of the

will, imprisoned in the flesh that had never chosen by us and

destined to death.……We were finally getting more and more

constricted by the outer conditions, and were determined by the

unavoidable　　circumstances that making every one of us more

similar, and thus losing our particularities.However, he has

only touching the external parts on the point; for the This

incisive observance had profoundly insights on the inevitable

limitation of the existence of human being more profound layer,

he has miss a hidden trap; that is the binary ways of though

that formed counter controlled and imprisonment on human

consciousness.It is true that the troubles bring by the

deconstructing ways of thinking is the main cause of the

imprisonment, and this imprisonment was created from the

circumstances we faced. Perfect teaching, being a concept of

ascertaining the difference factions of Buddhism, posses a

transcendental solution on this imprisonment. Its fundamental

insight telling us that the World is not an object to observe as

we usually do, it is an "understanding" of the world that is

corresponding to the views of the subjectivity. Different

"world" will appear to different view, therefore the "world" is

only significant to the views of the subjectivity, that means it

could not be an independent "world" without the present of the

subjectivity.For perfect teaching shows the presentation of the

world from the conscious of human being is an inseparable whole.

That is; the higher levels embodied the lower levels, the lower

levels have also embodied the higher levels. The higher have

developed from the lower, the lower is the foundations of the

higher. It is just like the relationship of ice and water. Ice

posses a probability in the presence of water and vice versa. In

other word, they are actually the same substance in different

states but not the combination of difference

substancesTherefore, base on the above mention way of thinking,

the Perfect Teaching open a way to overcome the limitation bring

by analytical ways of thinking in such a way that the lower

levels are not to be blamed and demolished, the lower levels is

a necessary entrance to the higher levels. Like lotus and mud,

they are of mutual relations. Buddha is the highest

transformation level of the mortal, like the flowering of lotus

from the mud, the mortal were all poses the probability of

Buddhahood, therefore the mortal are not the ones to be repel,

because the possibilities of becoming Buddha are embodied in the

existence of the mortalThat does not mean that we are going to

connive and spoiled ourselves in the dark corners of life, it is

an enlightening sort of wisdom by practicing a totally

perception and acceptance kind of attitude to return our soul to

a perfect whole state.From here, we could learn that the focus

of "The Meaning of Perfect Teaching on Tan Chin" is not on the

topic itself, but on the issue concerning the　problems that Tan

Chin conscious. In other word, by observing the model of

thinking constructed by Tian Tai as a reference and deducing it'

s model of Perfect Teaching in Tan Chin are the work that we are

trying to do. From here, we can see that the main idea of

Perfect Teaching in Tan Chin is presence in a form of

exploitable probabilities. Through examining the philosophical

context of Tan Chin and compare that to Tian Tai's model, we

then had explored the inner significance structures of Tan Chin

thinking.In the book about the art of novel, Milan Kundera has

expressed his point of view on the phenomenon of the existence

of human being:Life is a trap. We had born without being asking

of the will, imprisoned in the flesh that had never chosen by us

and destined to death.……We were finally getting more and more

constricted by the outer conditions, and were determined by the

unavoidable　　circumstances that making every one of us more

similar, and thus losing our particularities.However, he has

only touching the external parts on the point; for the This

incisive observance had profoundly insights on the inevitable

limitation of the existence of human being more profound layer,

he has miss a hidden trap; that is the binary ways of though

that formed counter controlled and imprisonment on human

consciousness.It is true that the troubles bring by the

deconstructing ways of thinking is the main cause of the

imprisonment, and this imprisonment was created from the

circumstances we faced. Perfect teaching, being a concept of

ascertaining the difference factions of Buddhism, posses a

transcendental solution on this imprisonment. Its fundamental

insight telling us that the World is not an object to observe as

we usually do, it is an "understanding" of the world that is

corresponding to the views of the subjectivity. Different

"world" will appear to different view, therefore the "world" is

only significant to the views of the subjectivity, that means it

could not be an independent "world" without the present of the

subjectivity.For perfect teaching shows the presentation of the

world from the conscious of human being is an inseparable whole.

That is; the higher levels embodied the lower levels, the lower

levels have also embodied the higher levels. The higher have

developed from the lower, the lower is the foundations of the

higher. It is just like the relationship of ice and water. Ice

posses a probability in the presence of water and vice versa. In

other word, they are actually the same substance in different

states but not the combination of difference

substancesTherefore, base on the above mention way of thinking,

the Perfect Teaching open a way to overcome the limitation bring

by analytical ways of thinking in such a way that the lower

levels are not to be blamed and demolished, the lower levels is

a necessary entrance to the higher levels. Like lotus and mud,

they are of mutual relations. Buddha is the highest

transformation level of the mortal, like the flowering of lotus

from the mud, the mortal were all poses the probability of

Buddhahood, therefore the mortal are not the ones to be repel,

because the possibilities of becoming Buddha are embodied in the

existence of the mortalThat does not mean that we are going to

connive and spoiled ourselves in the dark corners of life, it is

an enlightening sort of wisdom by practicing a totally

perception and acceptance kind of attitude to return our soul to

a perfect whole state.From here, we could learn that the focus

of "The Meaning of Perfect Teaching on Tan Chin" is not on the

topic itself, but on the issue concerning the　problems that Tan

Chin conscious. In other word, by observing the model of

thinking constructed by Tian Tai as a reference and deducing it'

s model of Perfect Teaching in Tan Chin are the work that we are

trying to do. From here, we can see that the main idea of

Perfect Teaching in Tan Chin is presence in a form of

exploitable probabilities. Through examining the philosophical

context of Tan Chin and compare that to Tian Tai's model, we

then had explored the inner significance structures of Tan Chin

thinking.