法藏之心識觀的特色

法藏在《探玄記》中以「主伴圓明具德門」取代原於《華嚴一乘教義分齊章》中沿用智儼之「唯心迴轉善成門」說明法界緣起之性質，在倫理上似較能與他九門之觀念一致。而心之觀念在華嚴圓教中，似應與外境一併包括在主伴圓融之法界中，不必特別標出「唯心無境」之看法。在法藏之華嚴圓教中，關於心識之真妄染淨等問題並非彼此對立之觀念。小、始、終、頓四教之心識說似需依其解說之對象分別其義，而終教之如來藏的觀念可輔助說明圓教之理事無礙，又各種心識觀之價值或功用需以華嚴圓教之標準來判定以確立圓教之地位。

關鍵字

法界；如來藏；自心現

並列摘要

In his T'an Hsuen Chi (《探玄記》), Fa-tsang (法藏) used the Term ＂chu pang yuan ming chu teh men＂ (主伴圓明具德門) as a substitute for the Term ＂ wei hsin hui chuan shan chen men ＂ (唯心迴轉善成門) which was invented by Chin-yen (智儼) and used in Fa-tsang's ＂ Hua Yen Yi Chen Chiao Yi Fen Ch'I Chang ＂ (《華嚴一乘教義分齊章》) to explain the nature of dependent-origination in the dharma realm. Logically, this is more in agreement with the concept of the other nine ＂Terms＂. It seems that in the ＂ complete teaching ＂ (圓教) of Hua Yen, the concept of mind, together with external surrounding, should be included in the dharma realm of complete integration of subject and object. It is of no need to single out, in particular, the idea of ＂only mind and no surrounding＂, In Fa-tsang's Hua Yen ＂ complete teaching ＂, the ＂true＂ and ＂ illusory ＂ or ＂ defiled ＂ and ＂ pure ＂of the consciousness are not dualistic. It seems that the theory of consciousness based on the so-called four teachings of ＂ small ＂, ＂ initial ＂ , ＂ final ＂ and ＂ sudden ＂ be defined according to the objects of the teachings. Meanwhile, the concept of Tathagata-garbha of the ＂ final teaching ＂ can supplement the explanation of the non-obstruction of noumenon and phenomenon of the ＂ complete teaching ＂. And, the value or function of the various theories of consciousness should be judged on the basis of Hua Yen's ＂ complete teaching ＂ in order to ascertain the status of＂ complete teaching ＂.