| 摘要: | 本文以慧遠的《維摩義記》作為主要研究文本，探討在「心識」、「緣起」、「不二法門」與「淨土佛身」等重要議題上，慧遠究竟有何特出之處。因此，本文在對慧遠的生平與治學方式進行考察後，將上述四大議題作為章節，分別對《維摩義記》中的相關段落進行探討，並與《注維摩詰經》中僧肇的注疏對讀，深入分析慧遠的思想特色。
而就結論來說，我們能夠發現慧遠乃是用其獨特的「八識三心」思想，以「真識心」為骨幹，串聯起各個概念。本文也對地論宗「真心起妄法」的概念進行了探討，可知慧遠對於「真心起妄法」的解釋，並非是真心本身有染，而是基於其作為實相界的本體，具有無分別的性質，又在根本無明的覆蓋，以及沒有佛智顯照本心的情況下，故而與妄識相轉薰習而成。如此解釋邏輯自洽，可以說是慧遠在「識」的概念上最大的特色。
而慧遠的緣起觀，乃是自最外圍細末的「事識心」往內推，最終歸本於「真識心」之「體用」的緣起觀，在《維摩義記》之中，慧遠又將其概念進一步凝鍊，成為了極具特色的「三識心緣起」觀。
至於對「不二法門」的闡釋上，慧遠在對經文的進一步分判下，開出「遣相」與「融相」二門，兼採了中觀與如來藏的概念來說明何謂「入不二法門」。而慧遠所言「第一義空」，則是用以遣執蕩相的方法論，在終極意義上的「真空」依然歸本於「真心」。因此，慧遠所謂「二相雙遣為遣相門」以入不二法門之空，雖然與中觀徑路相似，但亦有不同。仍是緊扣著「真心」來立論。
而慧遠所言「佛身」，可以擴為「法身」、「報身」、「應身」三門。法身為體，直指無始法性；報身為相，概括行者自身所修成之德；應身為用，泛論一切利他教化之示現。而此三佛身，又緊緊連著「真心」。在論述作為「體」的法身時，慧遠則將所覺照的「法性」也納入「法身」的範疇中，進而讓本為「真空」的法性變為「妙有」，展現出自般若學到如來藏的轉向。
在「佛土」義中，慧遠除了將凡夫、二乘與初地前菩薩、地上菩薩至佛三個階段分別冠以「事」、「妄」、「真」三心說為本的三淨土外，更是在「真淨土」中以「三佛身」之義開出「法性土」、「實報土」與「圓應土」三種佛土，其與三佛身可一一對應。而論其實，所謂「佛土」與「佛身」，不過就是真心轉起的「相」之差別，莫不本於如來藏真心上。
如此看來，慧遠除了擴大了「淨土」的範疇外，還更進一步深化了「淨土」的意涵。其將「真淨土」的概念進一步推演，與他的三佛身與真心說相互呼應，構成了完整的「三佛土」之說，而就其本體，則莫不本於一「真識心」。
由此，慧遠在思想上的獨到之處已然顯現。而在經過這樣的考證後，筆者認為，慧遠在學術背景上無疑是承接自「地論宗」的思想，令他以本淨的第八「阿梨耶識」作為眾生之本體。但對於《起信論》等典籍，乃至於《攝論》的接觸，讓他在地論的傳承之外，又吸納了更多的思想，使他異於智顗、吉藏兩位時代稍晚的大師。在他身上，我們較少見到後世的宗派之別，反而能從《大乘義章》、《維摩義記》等著作中見到慧遠試圖吸納各家之說於作為主體的「真心」之上，以此成就一個以「如來藏真心」為體，兼容各宗派之說的思想體系。
可以說，與其將慧遠分判為單獨一個宗派的僧人，筆者認為將其稱為一個試圖建立以真心為主體的思想體系的思想家會更加合適，同時也更能體現其思想的特色。
The present study primarily revolves around Hui-yuan 's " Commentary of Vimalakīrtinirdeśa ", delving into the distinctive features of Hui-yuan's perspectives on crucial themes such as "consciousness", "dependent origination", the "Non-duality Dharma Door", and the "Pure Land". After a thorough examination of Hui-yuan's life and scholarly approach, this discourse organizes the aforementioned four major topics into chapters. Each chapter meticulously examines relevant passages from the "Commentary of Vimalakīrtinirdeśa", juxtaposing them with the annotations of the monk Seng-Chao in his commentary on the Vimalakirti Sutra, thereby conducting a profound analysis of Hui-yuan's ideological characteristics.
In conclusion, it becomes evident that Hui-yuan employs his unique "eight consciousnesses and three minds" ideology, with the "true consciousness mind" as the backbone, interlinking various concepts. This discourse also scrutinizes the concept of the "arising of phenomena from the true mind" in the Ti-lun tradition, revealing that Hui-yuan's interpretation does not imply any defilement within the true mind itself but rather stems from its ontological status within the realm of reality, possessing an undiscriminating nature. This interpretation elucidates a coherent logical framework, portraying Hui-yuan's paramount emphasis on the concept of "consciousness".
Hui-yuan's perspective on dependent origination extends from the outermost periphery of the "consciousness of phenomena" inward, ultimately culminating in the concept of dependent origination of the "body and function" of the "true consciousness mind". Within the "Commentary of Vimalakīrtinirdeśa", Hui-yuan refines this notion further, evolving it into the distinct "dependent origination of the three consciousnesses".
Regarding the explication of the "Non-duality Dharma Door", Hui-yuan, through further textual analysis, delineates two aspects: "eliminating appearances" and "integrating appearances", incorporating concepts from the Madhyamaka and Tathagatagarbha traditions to elucidate the notion of "entering the Non-duality Dharma Door". Hui-yuan's concept of "primary emptiness" is employed to dispel clinging to appearances, ultimately attributing ultimate emptiness to the "true mind". Therefore, Hui-yuan's concept of the "gate of eliminating appearances through the dual aspects" to enter the Non-duality Dharma Door, although resembling the path of Madhyamaka, still maintains its uniqueness, firmly rooted in the "true mind".
As for Hui-yuan's discussion of the "Buddha's body", it can be expanded into the "Dharmakāya", "Saṃbhogakāya", and "Nirmāṇakāya". The Dharmakāya represents the essence, directly pointing to the beginningless Dharma nature; the Saṃbhogakāya represents the appearance, encompassing the virtues cultivated by practitioners themselves; the Nirmāṇakāya represents the function, encompassing all manifestations of altruistic teachings. These three Buddha bodies are closely linked to the "true mind". When discussing the "Dharmakāya" as the essence, Hui-yuan incorporates the "nature of Dharma" perceived into the scope of the "Dharmakāya", thereby transforming the inherently "true emptiness" of the Dharma nature into "wondrous existence", demonstrating a transition from the study of Prajnaparamita to the Tathagatagarbha.
In terms of the significance of the "Buddha's Pure Land", Hui-yuan not only classifies the stages of ordinary beings, followers of the Two Vehicles, bodhisattvas from the initial ground, bodhisattvas on the ground, and Buddhas into the "consciousness of phenomena", "illusory consciousness", and "true consciousness" as the basis for the three pure lands but also within the "true Pure Land", delineates three types of Buddha lands: the land of the Dharma nature, the land of actual rewards, and the land of complete responses, each corresponding to the three Buddha bodies. In essence, the so-called "Buddha's Pure Land" and "Buddha's body" are merely distinctions of "appearances" originating from the Tathagatagarbha true mind.
In this light, Hui-yuan not only broadens the scope of the "Pure Land" but also further deepens its significance. He extrapolates the concept of the "true Pure Land", interwoven with his doctrine of the three Buddha bodies and true mind, thus forming a comprehensive discourse on the "three Buddha lands". Ultimately, all originate from the "true consciousness mind".
Thus, Hui-yuan's distinctive ideological contributions become evident. After such scholarly scrutiny, it is apparent that Hui-yuan undoubtedly inherits the thought of the Ti-lun tradition, using the eighth consciousness, the "storehouse consciousness", as the basis for sentient beings. However, through encounters with texts such as the "Awakening of Faith" and even the "Sutra of Perfect Enlightenment", he absorbs a multitude of ideas beyond the Ti-lun tradition, setting him apart from later masters like Zhi-yi and Ji-zang. Rather than being confined to sectarian distinctions, Hui-yuan's works such as the "Treatise on the Mahayana" and the "Commentary of Vimalakīrtinirdeśa" demonstrate his endeavor to assimilate diverse doctrines onto the foundation of the "true mind" of the Tathagatagarbha, thus establishing a philosophical system centered around the "true mind" of the Tathagatagarbha that accommodates various doctrinal perspectives.
It can be said that rather than categorizing Hui-yuan as a singular sectarian monk, it would be more fitting to regard him as a thinker attempting to establish a philosophical system centered around the true mind, thereby better reflecting the uniqueness of his thought. |
