69 《止观》卷3上，《大正藏》册46，页24下。

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而流虚无主义，故还是要用假有之法以克服之、破除之。这样

真空与假法各自应用了一次以破除、克服对方的弊病，平衡起

来了，虽在不同时间，亦可言平等了。

关于中观或中道第一义谛观，智顗说︰

中道第一义观者，前观假空，是空生死；后观空空，

是空涅盘。只遮二边，是名二空观。为方便道，得会

中道，故言心心寂灭，流入萨婆若海。又初观用空，

后观用假，是为双存方便。入中道时，能双照二谛。

70

这中道第一义谛观是双遮空观与假观、而又双照空观与假观。

双遮是双边否定，双照是双边肯定。甚么是双边否定空观与假

观呢？这目的是要避免由空观与假观所分别带来的弊病。心以

假观照见事物的假有面，但又容易执取这假有面，而滞于生死

的世界。把它遮掉，即是空生死。心以空观照见事物的真空面

，但又容易执取这真空面，而滞于涅盘的境界。把它遮掉，即

是空涅盘。这便是「双遮二边」，故又称「二空观」。二空观

即是同时空却假（生死）与空（涅盘）的观照也。关于「为方

便道，得会中道，故言心心寂灭，流入萨婆若海」，上面已经

阐释过，这里不再重复。至于双边肯定空观与假观，其目的是

要同时综合空观与假观的优点。初观用空，是二谛观以空来空

却对假有的执着；后观用假，是平等观以假来平衡人对空的执

着，不使之陷于虚无主义中。这样把二谛观和平等观或空观和

假观作为方便的观法而综合过来，待入中道境界时，便能同时

观照空、假二谛，而中道自身亦成一谛，是为中谛。这便是中

道第一义谛观。

要注意的是，当我们最初说一心三观，表示这心是一净心

，它可开展出三种智慧、一切智、道种智、一切种智，这三种

智慧能分别以空观、假观和中观来观照对象，好像这种观照对

象的意味非常浓厚。但稍后便会发觉到，这种观照对象的认识

论的意味，并不浓厚，对象的被观照，并不居于最重要的位置

。无宁是，一心要在这三观中，透过中观来综合空观与假观的

长处，而舍弃两者的短处，最后把这中观提升为一中道第一义

谛观。心灵即在这种步步舍弃、综合与升进中，提升自己，使

自己提炼成一圆熟的主体。这里实有一重点的转移，即重点由

外在方面的观照外境转移到内在的提升内在主体方面去。而内

在主体的提升，是要透过不断断除种种烦恼才能成就的。实际

上，智顗在另一处说到三观，便主要就破除种种烦恼而着眼，

根本不提观照外在对象的事。他说︰

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三观者，若从假入空，空慧相应，即能破见思惑，成

一切智。智能得体，得真体也。若从空入假，分别药

病，种种法门，即破无知，成道种智。智能得体，得

俗体也。若双遮二边，为入中方便，能破无明，成一

切种智。智能得体，得中道体也。71

故三观的运作，目的在破惑，不在观境。从假入空观是破见思

惑，悟得真空之体。从空入假观是破无知惑，悟得假俗之体。

中道正观是破无明惑，悟得中道之体。故三观的旨趣，已由认

识的层面转移到宗教的、救赎的（soteriological）层面。若

能破除见思、无知、无明这种种惑或烦恼，体证得真空之体、

假俗之体和中道之体，便表示已觉悟得解脱了。

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71 《止观》卷3上，《大正藏》册46，页26上。

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Master Chih-i's Mind Philosophy

as Reflected in the Three Main Treatises

of the T'ien-t'ai Sect

NG, Yu-Kwan

Associate Professor,

Baptist University, Hong Kong

Summary

This paper examines the so-called three main

treatises of the T'ien-t'ai Sect, i.e. Fa Hua Hsuen

Yi,Fa Hua Wen Chu, and Mou Ho Chih kuan to investigate

Master Chih-i's mind philosophy.Master Chih-i first

proposed the concept of "mind of one thought of

ignorance" to explain the illusory nature of mind as

the root of the birth of samsaric and changing world.

This is the negative function of mind. Yet, mind has

also a positive function, i.e. to recognize things

and even to realize truth. Therefore, mind is also

the root of enlightement, realizing Buddhahood, and

obtaining liberation.In this context, mind has two

dimensions of ignorance and dharmata which originate

in the same mind.

In regard to the relationship between mind and

all things, Chih-i held that mind possesses all

things.Although the ignorant mind possesses all

things, the pure mind also possesses all things. In

this point, Chih-i stressed more on the former.He

proposed the concept of "three thousand worlds in

one thought" which means that the mind of one thought

always arises and disappears together with one of the

multiple states. So, the mind of one thought arises

and calms down with all things simultaneously.

Arising is function and calming down is no-function.In

function, the mind and all things arises

simultaneously: in no-function, the mind and all

things calms down simultaneously. Chih-i called

it "the inconceivable state". This argument shows

that the mind can maintain all things and thus

prevent then from totally negated.

In the field of practice, Chih-i proposed the

technique of "triple contemplation in one mind". It

consists of two sides: the mind to be

contemplated and the mind to contemplate. The