摘要：“无情有性”是中国佛教思想史的重要命题。中国佛教各宗围绕此命题聚讼纷纭，天台宗湛然在《金刚錍》中对“无情有性”思想的阐释被众多现代研究者认为是佛教思想史上最为系统全面、条理清晰的论证。随着最澄入唐求法，“无情有性”思想被弘传至日本，并受到了历代日本天台宗学僧的重视，留下了不少与此相关的著述。“无情有性”思想也是反映中日佛教交流历史文献“唐决”的重要内容之一，与此相关的讨论贯穿了中唐至宋初中日天台宗交流的始末。

最澄在所著的《守护国界章》、《拂惑袖中策》、《注金刚錍论》中诠释了“无情有性”思想，将之作为天台思想体系中的观行问题进行理解，可以说基本上忠实地承继了湛然的思想。

在此之后，“无情有性”思想在日本的演进偏离了中国的传统，日本天台宗开始主张“无情有性”思想的实质乃是草木各自发心修行成佛。日僧圆仁、圆载赴唐求法请决“无情有性”思想的疑问，中国天台僧人广修、维蠲、宗颖等认为日本天台宗积极主张的草木自发心自修行之义，乃是病眼求空花，去除妄执后疑问自然消解。广修、维蠲与宗颖对于“无情有性”的释疑立足于止观实践的“一心三观”、“性具实相”境界而阐发，否定了日本僧人所提主张的草木各自发心成佛之义。

“唐决”的结果传回日本后，圆仁的弟子安然认为中国天台僧人并未真正理解“无情有性”思想，故而撰《勘定草木成佛私记》对“唐决”进行“勘定”，同时在《胎藏金刚菩提心义略问答抄》充分调动了天台宗和真言宗的思想资源，在“圆密一致”的理路下对草木独自发心成佛的命题进行了论证。在此之后，良源的《草木发心修行成佛记》与忠寻的《汉光类聚》也对草木成佛进行了系统性论证。

中国天台宗始终坚守从有情众生止观证悟当体实相的立场阐发“无情有性”思想，无情随有情的“一成一切成”、“依正不二”而沾溉地有佛性，草木并未被赋予成佛主体的地位。与此不同，日本天台宗则更多从事相层面阐释“无情有性”思想，强调草木能各自发心修行成佛，山川大地皆有佛性。

密教思想中佛性、法性拟人化的发挥在日本得到充分的发展，通过“圆密一致”的理路融入天台理论体系中。日本天台宗主张草木各自发心修行成佛，将草木的佛性作了拟人化的发挥。对密教思想的拒斥或接受，是中日两种“无情有性”思想内涵意蕴截然不同的重要原因之一。

日本天台宗积极主张的草木各自发心成佛没有得到中国天台宗的回应，反映了中国僧人思想中的“唐决”对日本“无情有性”思想的发展也没有起到决定性的作用。“无情有性”思想在中日两国呈现了两种截然不同的发展理路，这在一定程度上反映了中日两国文化传统和思维方式的差异。

关键词：无情有性  草木成佛  天台宗  中日文化交流

Abstract: "Insentient things possess Buddha-nature"is an important proposition in the history of Chinese Buddhism. For a long period of time, various Chinese Buddhist schools focused on the issue of Buddha nature.Zhanran's interpretation in the Diamond Scalpel is regarded by many modern scholars as the most systematic, comprehensive and clear demonstration in the history of "insentient things possess Buddha-nature" At the same time, it is also one of the important contents for Japanese monks to go to China to seek Buddhist scriptures and solve questions, which runs through the whole process of buddhism communication between China and Japan.

With Saicho's entering China to seek Buddhism, the thought of"Insentient things possess Buddha-nature"was introduced into Japan. Later, it deviated from the tradition of Tiantai Sect in China and went on the road of independent evolution. Japanese Tiantai monks' understanding of"Insentient things possess Buddha-nature＂has changed with the passage of time. The interpretation of"Insentient things possess Buddha-nature"by Saicho's and Yizhen is still based on the core meaning of Tiantai. They regard"Insentient things possess Buddha-nature"in the realm of Zen practice".But Yuancheng,Guangding,Deyuan and others changed their understanding of"Insentient things possess Buddha-nature"from the perspective of specific things, and changed the realm originally in the practice of Zen into the realm of plants are all Buddha.

In China and Japan, the thought of"Insentient things possess Buddha-nature"presents two different ways of development. In Japan, the thought of"Insentient things possess Buddha-nature"of Tiantai Sect develops along the path of Esoteric Buddhism, emphasizing that plants are all Buddhas. In China, Tiantai Sect always adheres to expounding"Insentient things possess Buddha-nature"from the standpoint of meditation. Plants have never been given the status of Buddhas, and the establishment of Buddha nature is always inseparable from people's Zen practice.

Key Words: Insentient things possess Buddha-nature   Plants are all Buddha   Tiantai School    cultural exchanges between China and Japan

导师：魏常海教授