智圓大師淨土思想之研究

智圓的淨土論與其唯心思想有著密切關係，並承襲般若淨土之教化思想、天台四淨土說與判教思想，以及善導的持名念佛。淨土既是權又是實，權是指前三土，後一土是實。智圓提倡信願持名念佛，並以具縛凡夫為首要的度化對象，而凡夫只能往生凡聖同居土（權土）。因此，智圓的持名念佛與天台傳統的觀想念佛，非常的不同。其主要特色如下：一、唯心淨土：智圓在一心具足一切法的前提下，認為淨、穢二土皆統於一心中，以心性論來開展淨土，諸佛現淨土之目的，即是令眾生回復本自清淨之佛性（心性）。基於唯心無境說，淨土自然也是一種權巧方便。但是淨土並非僅是化土，而仍有真實之土，此真土即是常寂光土。二、信願持名念佛：智圓雖是唯心論者，並非絶對的唯心論者，他仍主張信願持名念佛。智圓以應身、法身，說明每一尊佛皆有應身與法身，並由此確認阿彌陀佛的真實。其次，此經是針對非圓機的中下根機者，因而與《觀無量壽經》是針對觀想佛之依正二報之禪觀的圓機者，有很大的不同。最後，智圓以六即佛、心具說明持名念佛可以往生的內在道理。三、阿彌陀佛與釋迦佛之共化：因為眾生根機不同，故提出「此折彼攝」，二佛共同教化，最終結果是「復本逹性」。二佛共化的另一層意義是，藉著教化將淨穢二土的對立消除。淨穢二土的存在，只是諸佛為了教化不同根機的眾生而有，二土本身没有高下之分，故統一於心性之中。

關鍵字

唯心淨土；信願持名；六即佛；心具；共化

並列摘要

Zyiyuan's Thought of Buddha-Fields is closely related to his idealism, of which the main features are as follows: 1. Mind-only Pure Land: Under the premise of One-hearted having, Zhiyuan thinks that the Buddha-Fields and the Dirty-Fields are unified in one mind. If we develop the Buddha-Fields with the Theories of the mind, many Buddhas show the Buddha-Fields with the purpose for all beings to retrieve their own clean Buddha nature. Based on idealism, Buddha-Fields nature is also a skillful and convenient access. But Buddha-Fields is not just a convenient access. There is still the real land. This real land is the quiet and bright land. 2. Believe and desire by the name of Amitabha Buddha：Although Zyiyuan is an idealist, he is not an absolute idealist. He still advocates ＂Believe and desire by the name of Amitabha Buddha＂. Zhiyuan uses the Nirmānakāya (應身) and Dharmakāya (法身) to explain that every Buddha has its own Nirmānakāya and Dharmakāya. This confirms the truth of Amitabha Buddha. Furthermore, this is aimed at the adjudicators of intermediate or lower wisdom (their roots). In the end, Zhiyuan uses the Liu-ji-fu (六即佛) and Hsin-chu (心具) to illustrate the principle that Buddha Recitation can make their departs. 3. The common education of Amitabha and Sakyamuni: Because the roots (wisdom) of people are different, they proposed the common education of the two Buddhas, of which the result is ＂to retrieve their nature＂. This type of education can be traced back to the Prajna Pure Land (般若淨土), and Tien-tai's tradition of education. Therefore, there is the idea of the common education of two Buddhas. Another significance of this common education of the two Buddhas is the elimination of the opposition between the Buddha-Fields and the Dirty-Fields through education.