《大乘義章》與《大乘法苑義林章》佛身．佛土觀之比較研究

Abstract

本研究主要的動機，肇始於「念佛求生淨土」此一普遍的宗教實踐現象，出於把淨土宗神學信仰與唯識哲學思想之研修做一個相互連結之動機──「行在彌陀，解依唯識」，本論文擬藉由探討中國古代唯識學地論宗南道派與法相宗兩位祖師：淨影寺慧遠與窺基之法義纂集著作《大乘義章》與《大乘法苑義林章》，考察其佛身、佛土觀，一方面期能彰顯二者的佛身觀、佛土觀，二方面釐清二者的同異──相同的部分或許可以視為大乘唯心不空系對佛身土觀之共同主張，相異的部分則是地論宗南道派（真常唯心系）與法相宗（虛妄唯識系）在佛身土觀之各自特色。這讓我們在「念『佛身』求生『佛土』」時，能對佛身與佛土有更多一點符於大乘唯識法義的認識，最後並提出對修行的啟發。 本論文採用比較研究法，針對佛身與佛土之「體性」、「體相」、「因緣」等三大主題進行分析，以及二師觀點的比較。此外，亦提出唯識學說如何解釋眾生往生淨土以及佛力與自力間合理的關係。

The motivation for this study comes from the well-known and popular religious practice of reciting the Amita-buddha’s name for rebirth in the Pure Land. The purpose of this study is to know how the philosophy of Consciousness-Only in ancient China explained the body of Buddha (Buddha-kāya) and Buddha’s lands. In the other words, based on the ideas of “Practice of reciting Amita-buddha as well as the Explanatory study of Consciousness-Only” 行在彌陀 解依唯識, this thesis will focus on two Buddhist documents of antient Chinese Consciousness-Only philosophy. The first document is Dasheng Yizhang 大乘義章which was written by Hueiyuan 慧遠of the Jinying temple 淨影寺and the second is Dasheng Fayuan Yilingzhang 大乘法苑義林章written by Kueiji 窺基. Hueiyuan is the representative of the Nandao sect 南道派 in the Diluen school 地論宗 which stands for True Permanent Mind-Only point of view 真常唯心. Kueiji is the second founder of the Faxiang Consciousness-Only school 法相唯識宗 which advocates Delusional Consciousness-Only 虛妄唯識. To discuss the Buddha-kāya and the Buddha’s Land, this paper will include two sections, one on the essence, manifestations and causes of Buddha-kāya and the Buddha’s Land of the Dasheng Yizhang and Dasheng Fayuan Yilingzhang; the second one on the comparison of the similarities and differences between these two documents. The similarities could be regarded as the basic ideas of the Buddha-kāya and the Buddha’s Land in the sect of Mahayana Mind-Only Non-emptiness 大乘唯心不空系; the differences being the specific concepts of the True Permanent Mind-Only viewpoints and the Delusional Consciousness-Only viewpoints. Besides, this paper will also mention Hueiyuan and Kueiji’s opinions on how people are reborn Buddha’s Lands and discuss the Consciousness-Only statement about the relationship between Buddha’s strength and laymen’s power for rebirth. This paper aims at a better understanding of the Buddha-kāya and Buddha’s Land in accordance with the doctrine of the Consciousness-Only to arouse a higher inspiration for the practice of reciting the Buddha’s name to be reborn in the Buddha’s Land.