《維摩詰經》思想之研究

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題名:	《維摩詰經》思想之研究
其他題名:	A study on the thought of Vimalakīrti-nirdeśa
作者:	宋明宏 Sung, Ming-hung
貢獻者:	宗教學研究所黃國清 Kuo-ching Huang
關鍵詞:	菩薩淨土;般若;維摩詰;不可思議;緣起;無我;中道;不二;唯心淨土;空性;法性 Cittamatra buddha-ksetra;Anātman;Pratitya-samutpāda;Acintya;imalakīrti;Madhyama-pratipad;Madhyama-pratipad;Prajñā;Śūnyatā;Bodhisattvānām buddha- ksetra;Dharmatā;Dharmatā
日期:	2009
上傳時間:	2015-03-12 11:56:12 (UTC+8)
摘要:	《維摩詰經》，一名《不可思議解脫》，是大乘佛教初期的重要經典。此經深刻闡發佛教緣起、無我、中道及般若空性的理趣，以及菩薩淨土之行。其核心思想「唯心淨土」與「不二法門」，對中國歷代的佛教思想具有重要的影響，更是融匯般若系統與淨土經典間之橋樑。本論文主要探討《維摩詰經》整體思想之開展、脈絡、意涵與特殊性，並一窺其思想所展現之開創性與實踐性。　　　本經藉由寶積獻蓋與維摩詰示疾之因緣，道出法性平等實相與眾生生死病因源頭。在諸佛菩薩及眾聲聞、菩薩弟子之共同演唱法音下，化導不同根器的眾生，發起菩提心行，反聞自性增福生慧，泯滅我執分別，悟入不二，回到清淨，成熟佛果。本文除了說明《維摩詰經》梵漢藏版本、中國歷代注釋書與判教思想外，主要分為「唯心淨土、中道不二、不可思議解脫、當代實踐」等四部份進行探討。其中不可思議佛國淨土因果與中道不二，貫穿了全經思想，體現佛陀講說此經之本懷。　　　　唯心淨土」思想的形成，主要是受到《維摩詰經》「心淨則佛土淨」思想的影響，此為本經的總說。菩薩淨土之行是成熟佛果的過程，「佛國土清淨」即是回到本來清淨面貌，成就圓滿究竟佛果；而眾生因無始劫一念初動生起分別執著，起惑造業，於生死海流轉，皆存乎一心，此即「如是因感如是果」，即法界性。「中道不二」皆是假名，因眾生偏離本來而說，假名本身不是道，道不可言說，為眾生的本來清淨面目，佛是究竟圓滿體，為常寂光淨，是圓滿究竟與真理法性契合。「中道」是指涉真理之橋樑，先用橋樑讓我們知道要去那裡，知道目標。再引導眾生摒除二法，「轉煩惱為菩提」，悟入不二，證入無生，中道實相成熟即是佛國。　　　　「不可思議解脫」就是離分別二法的「入不二法門」，諸佛悲智化導眾生所展現之身口意都是妙有，也是自在無礙之「不可思議神力」，神力的根本就是心的妙用。虛空是一體不二，故心能化十萬億身、化十萬億佛土，可以於一彈指間到達十方諸佛世界，十方寶剎能於一毫端展現。「菩薩行的實踐」即是對佛法真理的實踐，為最上之法供養。修菩薩行，要以法對法，以佛陀之知見取代人的知見，成為自己的能力，從法性上去體會真理，活在真相，行住坐臥都一淨如如，活在當下，交代品位。　　The Vimalakīrti Nirdeśa Sūtra, or Acintya-Vimoksā, is an important sutra in the early period of Mahāyāna Buddhism. The sutra expounds the profundities of Pratītya-samutpāda (dependent origination), Anātman (no-self), Madhyama-pratipad (the middle way), Prajñā (wisdom), Śūnyatā (emptiness, spaciousness), as well as Bodhisattvānām buddha-ksetra (purification of the Buddha-land pertaining to the path of a bodhisattva). Among the doctrines, the core concepts of the sutra, Cittamātra buddhaksetra (the mind- only Buddha Land) and Advaya-dharma-mukha-praveśas (the dharma-door of non-duality), have particularly exerted significant influence on the development of Buddhism in the Chinese history, bridging the Prajna system and the Buddha-land sutras. This study aims to investigate the overall thought presented in the Vimalakīrti Nirdeśa Sūtra with reference to its development, contexts, implications and peculiarity, so as to gain an insight into the creativeness and applicability of such inconceivable thought. 　　　The sutra in question begins as Ratnakara is offering a precious parasol to the Buddha, and Manjusri is visiting Vimalakīrti to inquire about his illness. The conversation between Vimalakīrti and Manjusri indicates the reality and equality of the Dharma and the causes of birth, sicknesses and death of sentient beings. Collaborating with the Buddhas, bodhisattvas, sravakas and disciples, Vimalakīrti instructs living beings with different capacities and dispositions, urging them to develop bodhicitta (wisdom and compassion) and practice accordingly. Having resorted to oneself, meritorious deeds being done, wisdom cultivated, clinging and discrimination eliminated, one will definitely be able to enter the realm of non-duality and attain to the purity of Buddhahood. This thesis, besides giving a detailed account of the Vimalakīrti Nirdeśa Sūtra in the Sanskrit, Chinese and Tibetan editions along with annotated commentaries and categorical analysis by Chinese scholars, is divided mainly into four sections for discussion: the mind-only Buddha-land, the middle way of non-duality, the inconceivable liberation, and the application to the modern world. Above all, the causation of the inconceivable purification of the Buddha-land and the middle way of non-duality thread the whole discourse, embodying what the Buddha intends to preach in this sutra.　　　　The proposition that ＂the Buddha-land is pure only to the extent that the mind is pure＂ gives crucial impetus to the formation of the ＂mind-only Buddha-land＂ theory. According to the Vimalakīrti Nirdeśa Sūtra, a bodhisattva keeps purifying his Buddha-land until he attains sublime enlightenment. The purification of the Buddha-land means returning to the primal purity, hence achieving the ultimate goal, viz. Buddhahood. All living beings have been trapped in the cycle of birth, death and rebirth, creating delusion and making karma. The process arose from a single thought wave which instantly discriminated among and clung to things from beginningless time. All that has happened results from mental constructions. As is the nature of Dharma, whatsoever a man sows, that shall he also reap. The ＂middle way＂ and ＂non-duality＂ are, however, simply verbal designations. They are so called to teach beings who deviate from what they actually are. Such verbal designations are not the Truth. The Truth is unspeakable, the very nature of primal purity of all beings. The Buddha, by contrast, is the perfectly enlightened one, calm, pure and ever-illuminating, the culmination of ultimate awakening. The ＂middle way＂ refers to the bridge leading to the Truth. The bridge serves as a roadsign guiding those who are on the path. Once the seekers have set out in the right direction, they are further directed to avoid the two extremes and to transform annoyances into bodhi (awakening). Hence they enter the door of non-duality and attain to anutpāda (non-arising). As the Truth of the middle way has been realized, there is the Buddha-land.　　　The ＂inconceivable liberation＂ signifies ＂entrance into the dharma-door of non- duality＂, detached from the two extremes. The real existence (sadbhava) manifests itself in the body, speech and mind of all the Buddhas, who indefatigably teach sentient beings with compassion and wisdom. This incredibly miraculous power, free and indestructible, originates in the subtle function of the mind. The spacious realm is oneness, non-duality. Therefore, the mind can be transformed into ten trillion entities or ten trillion Buddha-lands, and is able to reach all the Buddhas' worlds of the ten directions in a split second. Likewise, all the lands of the ten directions can be demonstrated in a single point. The commitment undertaken by a bodhisattva is to fulfill what the Buddha has taught and is regarded as the unexcelled Dharma-sacrifice. To train oneself in the bodhisattva practices, one should apply the Dharma according to the Dharma and replace his own vision and knowledge with those of the Buddha, enabling himself to develop the capability of seeing and knowing the reality in its ultimate sense. Dwelling in Truth, the aspirant, living at the present moment, always remains serene and purified whether he be walking, standing, sitting or lying down.
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