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| 智圓《維摩經略疏垂裕記‧佛國品》中「心淨土淨」之思想=Zhiyuan’s “Purified Mind, Purified Buddha-Land” Thought in His “Purification of the Buddha-Fields” in Weimojing Lueshu Chuiyuji | ||
| 作者 | 釋修暢 (著)=Shih, Hsiu-chang (au.) |
|---|---|
| 出處題名 | 玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies |
| 卷期 | n.28 |
| 出版日期 | 2017.09 |
| 頁次 | 191 - 222 |
| 出版者 | 玄奘大學 |
| 出版者網址 | http://ird.hcu.edu.tw/front/bin/home.phtml |
| 出版地 | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 附註項 | 作者為中山大學中文研究所博士生。 |
| 關鍵詞 | 天台圓教=the Perfection Doctrine of Tian-tie School; 心淨=purified mind; 土淨=purified Buddha-Land; 相即=identification; 不思議=inconceivability |
| 摘要 | 《維摩經略疏垂裕記》是宋代智圓，依據智顗說、湛然略《維摩經略疏》加以注解而成，是少數留傳至後代的天台山外派著作。因此，有著極為重要的價值。 本文以天台圓教思想，闡釋〈佛國品〉「心淨則佛土淨」之深義。而得如下之意：智顗「心淨即佛土淨」之表現為：在心與土地位平等之下，而說相即不二、不縱不橫、無前無後的不思議之關係。然此相即並非是兩物相同之即，而是二物在彼此對立、矛盾之下而又圓融統一。也唯有在此狀況，而說不可思議。 智圓「心淨則佛土淨」之表現為：以心性為最高地位，在心造土的前提之下，而說相即不二。心是能造，土是所造，能所收攝於一心之中，萬法皆以心為體，不思議是在這一念心上而說，即空即假即中。 智顗與智圓之不同：乃在於對心與色之間的關係看法不同，智顗是色心平等觀，而智圓卻是唯心觀點。智顗以「性具實相」為理論基礎，故法法皆具一切法，以性具實相開顯諸法；智圓以「心具實相」為理論基礎，唯心具三千諸法，以唯心實相開顯諸法。 從而導致對「心淨土淨」之相即，有所不同。智顗之即，是實相論的當體即是；智圓之即，是心具論的以心性統攝諸法之即。 This paper is mainly the interpretation of “when the mind is purified, the Buddha-land is purified” in “the Purification of the Buddha-Fields”, resorting to the Perfection Doctrine of Tian-tai School. When Zhiyi says, “when the mind is purified, the Buddha-Land is purified,” he supposedly means: under the concept that the mind is the equivalent of the land, the two are one integrated: neither vertical nor horizontal; not one after the other in relationship, thus not the result of conceiving (inconceivability). The identification does not refer to two same things. On the contrary, it is a harmonious unity reached with two opposite, contradictory things integrated into one. For Zhiyuan, however, “when the mind is purified, the Buddha-Land is purified,” lays the mind on top level. In the premise of the mind manufacturing the land, all the phases are identical, not plural. The mind creates and the land is created. The creating and the created are collected in one mind. Thus Sarva-dharma is mind and body integrated. The so-called inconceivability takes its root in this. The difference between Zhiyi and Zhiyuan lies in their way of viewing the mind and the material. Zhiyi sticks to the concept that the mind and the material are equal, while Zhiyuan thinks the mind rules. Zhiyi advocates “Three thousand realms in a single thought, but Zhiyuan advocates Hsin-chu (The mind rules). This leads to their difference when interpretating “when the mind is purified, the Buddha-Land is purified”. |
| 目次 | 一、前言 194 二、智圓之「心淨」思想 196 （一）心具之涵義 200 （二）唯心之涵義 202 （三）清淨心 204 三、智圓之「土淨」思想 207 （一）四土與四教 208 （二）四土與三身 209 （三）四土淨穢說 211 四、智圓之「心淨土淨」思想 213 五、結論 219 |
| ISSN | 18133649 (P) |
| 點閱次數 | 231 |
| 建檔日期 | 2020.03.18 |
| 更新日期 | 2020.03.18 |
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