《大乘起信論》「真妄和合」於漢傳佛教經典流傳之研究－以《占察善惡業報經》為主要探索

A Study of the ＂Concordance of Dharma (Reality) and Māyā (Illusion)＂ in Treatise on the Awakening of Faith in the Mahāyāna in the Classics Spreading of Chinese Buddhism: A Main Exploration Focusing on the Sūtra of Divination and Observation of Wholesome and Evil Retribution

張曉芬(Zhang Xiaofeng)

《禪與人類文明研究》 2期 (2017/12) Pp. 149-172

摘要

《大乘起信論》乃大乘思想中「如來藏」體系，以「一心開二門」來溝通心性所代表的真實與煩惱之虛妄的鴻溝。「阿梨耶識」之「覺」與「不覺」，為生死流轉是否還滅為自性清淨關鍵。然此染淨、真妄和合思想對後來佛教經典流傳有無影響？《占察善惡業報經》是《地藏三經》中一部經，天竺三藏菩提燈譯，其內容有事有理。事相上，占察木輪相為指引眾生了解善惡業報的方便法。畢竟眾生的善惡業，均是由業果裏的「惑因」產生，所謂「菩薩畏因，眾生畏果」。然了解善惡業緣果報終在理解佛法，進入「理」上，所謂「一實境界，兩種觀行」的修持與證悟。一實境界即是真如、一心，如《大乘起信論》「如來藏自性清淨心」。兩種觀行即是「唯心識觀」與「真如實觀」；由觀生滅種種相皆由心之無明、妄念所生，所謂「萬法唯心造」。因此，除妄去執是修心法，進而觀心性，證入「真如實觀」，了達本自清淨心，實可達致「一實境界」中。總之，《起信論》與《占察經》二者在真妄和合思想上，有所承襲，於染淨、真妄上，二者有著相似與相異處。

關鍵字

《大乘起信論》 ； 一心開二門 ； 《占察善惡業報經》 ； 一實境界 ； 兩種觀行

並列摘要

Treatise on the Awakening of Faith in the Mahāyāna is in the system of ＂Tathāgatagarbha＂ in the Mahāyāna tradition, using ＂one mind opens two doors＂ to describe the gap; on the two sides are the heart and minds representing reality, as well as illusions represented by trouble and disturbance. Meanwhile, the ＂awareness＂ and ＂unawareness＂ in ＂ālaya-vijñāna＂ are the key to have the life and death continuity turn into cessation of intrinsic purity. However, are such thoughts of the defilement and purity, as well as the concordance of Dharma (reality) and Māyā (illusion) influential on Buddhist classics spreading in later generations? The Sūtra of Divination and Observation of Wholesome and Evil Retribution is one of the sutras in the three sutras of Ksitigarbha; it was translated by Master Bodhi Light from India, with contents composed of narrations and principles. Furthermore, in respect of human affairs, it employs a divination for good and evil acts, which is a convenient way to guide sattva (the sentient beings) to understand the retribution of good and evil karma. After all, such good and evil karma of the sattva is generated from the ＂causes＂ in karma, just as people said that ＂bodhisattvas fear causes while sentient beings fear effects.＂ After that, it would be possible to learn that the retribution of good and evil karma leads to understanding ＂Buddhist dharma＂ and entering the ＂truth,＂ which also equals to the practices and realization of ＂one true realm with two kinds of contemplation practice.＂ To explain in details, one true realm refers to the Tathatā (true nature) and one mind, similar to the ＂intrinsic purity of Tathāgatagarbha＂ in Treatise on the Awakening of Faith in the Mahāyāna. On the other hand, the two kinds of contemplation practice refer to ＂contemplation of consciousness of the heart＂ and ＂contemplation of Tathatā;＂ by contemplating the life and death of all characteristics, it is possible to know that everything generates from ignorance and illusions of the heart and mind. As ＂all Dharma generates from the heart＂, removing the illusions and obsession is the practice for the mind allows further contemplating the nature of the heart and experiencing ＂contemplation of Tathata＂ whilst achieving the intrinsic purity and truly reaching ＂one true realm.＂ All in all, both the Treatise on Awakening of Faith in the Mahāyāna and the Sūtra of Divination and Observation of Wholesome and Evil Retribution have inherited the ideas in the concordance of Dharma and Māyā; at the same time, there are also similarities and differences in respect of defilement and purity, as well as Dharma and Māyā.

並列關鍵字

Treatise on the Awakening of Faith in the Mahāyāna ； one mind opens two doors ； the Sūtra of Divination and Observation of Wholesome and Evil Retribution ； one true realm ； two kinds of contemplation practice