[[alternative]]The doctrine and practice of T'ien-t'ai Perfect Teaching's philosophy of Chung-hsin

[[abstract]] 本論文研究之動機與目的：就是想要從佛教的義理與實踐這兩者之間，嘗試圓融地尋找一門可以方便契合與相應諸類眾生的觀行法門，並且期待經由這項法門所呈現的義理認知以及如實觀行之後，能夠提供眾生自行地觀照諸法如實真相的方法，亦即藉由圓頓止觀、一心如實地觀照而能展現出無上般若智慧並得以清淨自在以及解脫無礙。所以，透過天台智者大師所研究與詮釋之天台觀心法門，便是本論文所著重研究之中心思想以及參考依循之根據。 而本論文研究之主要方式則是：將天台智者大師所詮釋之觀心哲學，分為義理根據與實踐開展兩個面相來加以探討。透過智者對於一念心的詮釋認知與三千諸法彼此之間相依相即的生滅關係，導引出一切諸法皆因無所住而能立生無數，而這種因緣的依待就在於是否可以如實地觀照當下的一念心。因此，若是不能夠如實地觀照一心者，則一念心趣無明煩惱、愛見迷痴，故而一切諸法隨順因緣而起現三道惡業；但是若能一心三觀，三諦圓融即空即假即中者，那麼此一念心即是趣向如來佛境，法性彰顯、如實明白，如此則一切諸法皆是三德本性，一切所觀諸境皆是不可思議如來妙境。 經由本論文探討研究之後可以概略地結論為：（1）.眾生之所以為眾生，就在於一念心面對緣起諸法之際，不能夠如實地觀照真相實諦；既然不能如實地明瞭諸法實相，故而眾生之一念心即趣向無明，而無明之心所展現的果報便是惑、業、苦三道；而佛之所以為佛，便是能夠圓融如實地觀照一心，了了分明、諸法如實，因此佛之一念心即趣清淨法性是趣不過，故此一念法性之心便能圓通十界無所障礙，化現無量無數之法身以度化隨機應緣之眾生，所以在於圓頓止觀的修證下，三道即是資成三德之如實三因。（2）.天台智者所強調之一念無明法性心，就在於眾生觀照當下一念心時是否能夠如實圓滿。若一心圓滿如實者即是如來法性清淨；若一心不能如實觀照者即是無明迷惘之九界眾生。因此，心、佛、眾生是三無差別，相依相即，故眾生心即是佛心。所以，天台圓教之義理與實踐的法門則可建構在觀一念心的模式下圓滿成熟，而眾生皆可成佛的理想則從觀心哲學的架構下獲得真實的保證。[[abstract]] The research tries to find a suitable teaching from the doctrine and practice of Buddhism for the general public to put into practice. It also expects to offer the general public a way to get to know the truth by themselves after they understand the doctrine from the teaching and practice it. In another word, people can get superior wisdom and absolute freedom if they understand “Yüan-tun-ju-chung”and practice it. The research is based on the The Master Chih-I’s study of T’ien-t’ai Chung-hsin teaching. The research explores and discusses both the theory and practice of Master Chih-I’s Chung-hsin Philosophy. Master Chih-I explains that if one can truly, completely examine and introspect his mind to create emptiness and then vitality exists spontaneously. If one cannot do so, the mind tends to be irritated and obsessed, and the evil consequences exist spontaneously. On the contrary, if one has triple contemplation in the mind and the completion of triple truth at the same time, the mind tends to be at the state of Buddha. The research concludes as follows. A. When something happens to the general public, they cannot truly examine the mind to get the truth. Since one cannot understand the truth, the mind tends to be ignorant, which leads the mind to the state of confusion, karma and pain. Since the Buddha can truly examine the mind to understand the truth, as a result, the mind tends to be clear. Then the mind can pass through all the boundaries, and becomes innumerable dharma bodies to give directions to the general public. B. The general public should truly and completely examine the mind to reach the state of one single mind embracing ignorance and dharma-nature simultaneously, which is emphasized by The Master Chih-I. The mind reaches the state of Buddha if it is examined truly and completely, if not, the mind stays ignorant and confused. As a result, there is no difference among the mind, Buddha and the general public. The mind of the public can be the mind of Buddha. The doctrine and practice can be completed under the model of Chung-hsin. The ideal of the public to become Buddha can be proved under the construction of Chung-hsin Philosophy