摘 要 本文是筆者有關天台宗圓教法門的系列論文之一。圓教是天台宗 本文是筆者有關天台宗圓教法門的系列論文之一。圓教是天台宗最高超玄妙的法門，在實踐上是否適合於一般人之修行，學界有不同看法之爭論。此外，筆者研究發現，圓教法門有許多種，而各種的圓教法門其實並非同具相同的特質，而有不同的定位、適合的根機與可達致的成就。 要真正解決天台宗圓教法門的相關論題，就必須先完整地了解天台宗所有的圓教法門究竟有哪些？其是否有不同的類別？各類法門所以成為圓教法門的依據又為何？而此等議題學界仍未有相關著作成果。本文研究之目的即在廣納所有的圓教法門，分析其所以成為圓教法門的理由，進而加以分類，最終歸納出天台宗成立圓教法門之各種依據。透過此了解，將有助於對圓教法門之全盤與正確地掌握，並開啟圓教法門爭論問題的解決之端。 經本文之研究所得，從智者大師著作釐析出之 30種圓教法門，其所以成為圓教法門之根據有七類：1. 因持誦或由於是《法華經》所說而成為圓教法門。2. 以該法屬最高佛位故為圓教法門。3. 與圓教之理相應故成為圓教法門。4. 以圓教之理論述之而使之成為圓教法門。5. 本身為圓教法門之獨特代表行法。6. 作為圓教一心三觀之前行方便法門。7. 作為圓教一心三觀之輔助行法。

This paper is one of a series of my articles researching practice ways of “Perfect-teaching” (圓教) in T’ien-t’ai Buddhism. Practicing different ways of Perfect-teaching is the most unsurpassable and wonderful one among all dharma-gates. However, it has been an issue of debate among the academia whether these are suitable for average people to practice or not. Moreover, I realize that in fact, there are several ways to practice Perfect-teaching showing different characteristics. As a result, they have their different positions, are suitable for different people, and can reach different obtainments. In order to fully comprehend the related issues in ways of practice in Perfect-teaching, it is imperative to fully clarify aspects that are not well defined in academia. For example, different ways of practice, possibilities in classification of different ways, and justifications of different ways in Perfect-teaching should all be studied. Main objectives of this research are as follows: all ways of practice in Perfect-teaching will be collected, reasons of different ways of practice as such will be analyzed and classified, and then foundations of various ways in practicing Perfect-teaching will be concluded. Only after these works have been done can one gain a correct whole picture of the practices in Perfect-teaching which is the foundation to sort out different viewpoints of the Perfect-teaching. After analyzing thirty ways of practice in Perfect-teaching taught by Master Zhi-yi (智顗), seven characteristics or circumstances can be identified that make a certain practice under the Perfect-teaching: a. when recitation of the Saddharmapundarika Sutra (妙法蓮華經) is involved or it has been stated clearly in the scripture; b. when it belongs to the unsurpassed Buddha of Perfect-teaching; c. when it corresponds to the principles of the Perfect-teaching; d. when it is defined by the principle of Perfect-teaching; e. practices which are unique to the Perfect-teaching; f. those that are the prerequisites of “Threefold Contemplation in One Single Mind” (一心三觀,) which is the representative way of practice in Perfect-teaching; and g. those that are auxiliary to the “Threefold Contemplation in One Single Mind.”