「如何觀看眾生」的佛法教學──以吉藏《維摩詰所說經》疏義為主要論據

Abstract

本論文以《維摩詰所說經‧觀眾生品》為例，主要參依吉藏的經疏，闡釋該經圍繞「如何觀看眾生」這一佛法教學課題，而為學人所開顯的菩提道修行要義。 文中，首先說明《維摩詰所說經》譯本以及吉藏的解經作品；接著闡述「觀看眾生」在佛法教學系統中的意義、目的及作用；然後根據〈觀眾生品〉暨吉藏的經疏，嘗試分成「靜態定點透視」（static unifocal perspective）、「動態多焦透視」（dynamic multifocal perspective）二種觀看方式，來展開對此論題的義理探索。 綜括所論，主要形成三大觀點： （1）首先，菩提道實踐歷程中，菩薩發心成就有別於聲聞、緣覺的殊勝功德，既須於廣度眾生的願行中落實，則以成就無上智慧為核心目標的「觀看眾生」這一佛法修學活動，便特別突出它的重要地位。 （2）其次，關於「如何觀看眾生」的實踐方法，略可分為偏向靜態的「定點透視」、傾向動態的「多焦透視」二種觀看方式，來觀看、思維生命體在各個世間的多樣生存情況，從而深入探見它們一方面性空如幻、另方面又如幻而假緣生成的生命實相。 （3）最後，不管以哪種方式觀看眾生，若想探見生命世界的全面實相，則都莫不必須遵循般若法門所教示的「用不住法」這一觀看世界之心智運作原則，秉持「無住」、「無所得」的實踐精神來展開，如此也才能在廣度眾生的悲智願行中，圓滿成就大乘菩提道業。

This thesis, taking the chapter “Viewing Sentient Beings” of the Vimalakīrti Sutra as example, and primarily based on Jizang’s explanation of this sutra, analyzes and discusses the important Buddhist concept of “how to view sentient beings”, in order to elucidate the essential significance of the bodhi path of Mahāyāna for Buddhist followers. In this thesis, we briefly explain the Chinese translation of the Vimalakīrti Sutra and Jizang’s work expounding this sutra. Then we discuss the meaning, purpose, and function of the action of “viewing sentient beings” in the system of Buddhist study. And finally, based on the chapter “Viewing Sentient Beings” of the Vimalakīrti Sutra and Jizang’s explanation of the meaning of the sutra, we use two types of perspectives, the “static unifocal perspective” and the “dynamic multifocal perspective”, to develop a philosophical discussion on the topic of “how to view sentient beings”. Three key viewpoints are formed as follows by summing up the discussion in this thesis: 1. Firstly, in the process of studying the bodhi path of Mahāyāna, the practitioners of the bodhisattva vehicle accomplish the superior merit that differs from that of the practitioners of the two vehicles. Since the former practitioners must seek to attain the true meaning within the vow and practice of widely delivering sentient beings, the action of putting wisdom into practice of “viewing sentient beings” shows its special importance here. 2. Secondly, regarding the issue of the method of “how to view sentient beings”, it can be roughly divided into the two methods of “static unifocal perspective” and “dynamic multifocal perspective”, by which we have found out, from the state of living of sentient beings, that, in their true nature and form, they are, on the one hand, empty by nature and illusory, and on the other, the illusory existence of dependent origination. 3. Lastly, no matter what method is applied to view sentient beings, if we want to find out the true state of their existence, then we always need to follow “using the non-abiding approach”, the operational principle of intelligence for observing all the phenomena of the world, as taught in the teaching of the Dharma approach of prajñā pāramitā, and take action in accordance with the practical spirit of “obtaining nothing mentally”.