「人間淨土」義涵之研究——從四依法探討聖嚴法師的詮釋

On the Signification of the “Pure Land on Earth”: An Overview of Master Sheng Yen’s Interpretation Based on the Four Reliances

楊鎮鴻(Jhen-Hong Yang)

指導教授 ： 釋果鏡

法鼓文理學院/佛教學院/佛教學系/碩士(2017年)

摘要

本論文旨於探討「人間淨土」的義涵，並從聖嚴要如何尋求「人間淨土」的經據，又如何詮釋「人間淨土」？他為何還要透過「發揚漢傳大乘佛教的優點」來提倡「人間淨土」？這又如何影響他的詮釋？等問題來展開探討。另外，此文也依據聖嚴的回顧，依序爬梳太虛、印順、東初的人生佛教、人間佛教、人間淨土，來鋪陳一個思想脈絡的背景，並藉此呈現「人間淨土」這一觀念的演進。文中也時而從觀念史的角度，來解釋他們之間的觀點如何地交流或影響對方。
本文將佛教傳統的「四依法」視為佛教行者在詮釋佛典與修行時所依循的原則與方法，並以此四個教法――依法不依人、依義不依語、依了義經不依不了義經、依智不依識――做為研究架構，來分析上述的問題。事實上，此文的問題意識正好反映出，聖嚴是以「依法不依人」的原則，來批判性地繼承「人間淨土」的教法。聖嚴認為太虛的「人間淨土」經據不足，而開啟了自身探尋與增補經據的過程，並逐漸地建構出新的「人間淨土」。可以說，從聖嚴與「人間淨土」的相遇開始，直至他捨報前為止，長久以來的勘驗、醞釀、增補，都算是「依法不依人」的體現。而他正是依循著「依義不依語」的原則，在藏經中探尋「人間淨土」的蹤跡。對聖嚴而言，就算藏經中從未見過此一名相，中國淨土諸家也從未承認此娑婆世間即是淨土，他仍相信「五乘一切教法，都是人間淨土的經據」。因為在聖嚴那寬廣的淨土視野中，淨土是「五乘共法」，而「人間淨土」則位於最基礎的層次。於是，無論行者的發心與目標是那一種類別、層次的淨土，皆需從建設「人間淨土」做起。此舉奠定了「人間淨土」的重要性與必要性。雖然說「五乘淨土」的修行基礎都相同，但心願與觀念卻有別。聖嚴便認為，自心淨土與佛（菩薩）乘淨土才是「了義經」的淨土。於是，他對「人間淨土」的詮釋自然也多從此來發揮。由於聖嚴認為，中國佛教將大乘佛法做了極致的發揮，又具有包容性、適應性、人間性等特質，能為當今與未來的多元世界有所貢獻。所以，他特別推崇以「漢傳（禪）佛教」為主軸，來推動「人間淨土」的理念。而漢傳禪法中「修所成智」的觀念與方法，如一念三千、明心見性、一念成佛等，又在不同的程度上，啟發、影響聖嚴「人間淨土」理論與實踐之建構。由上述的探討可見，聖嚴的詮釋是如何地將「人間淨土」的義涵推向一個新的高潮！

關鍵字

聖嚴法師 ； 人間淨土 ； 詮釋 ； 四依法

並列摘要

The thesis aims to shed light on the signification of the ‘Pure Land on Earth,’ especially focusing on Venerable Sheng Yen’s interpretation. I propose to analyze questions which include: how did Sheng Yen look for the proof of the ‘Pure Land on Earth’ from Buddhist sutras? How did he interpret the meaning of ‘Pure Land on Earth’? Why should he claim to build the ‘Pure Land on Earth’ by promoting the advantages of Chinese Mahayana Buddhism? And, in the final analysis, how did he do? Furthermore, in the thesis, I will also give the historical background of Taixu, Yinshun and Dongchu’s concepts of ‘Buddhism for Human Life,’ ‘Buddhism for the Human World’ and ‘Pure Land on Earth, respectively, to present the context and development of the ‘Pure Land on Earth,’ and explain how their points of view influenced the others.
The thesis regards ‘the Four Reliances’ as the principles or methods by which Buddhists interpret texts and practice, and takes these four principles as its framework to review and analyze the above questions.
In fact, my questions exactly reflect how Sheng Yen’s interpretation is based on the principle of “relying on the dharma, not the person,” to critically inherit the teaching of the ‘Pure Land on Earth.’ Sheng Yen thinks Taixu’s ‘Pure Land on Earth’ lacks canonical proof from the sutras, and he engages in a process of research and examination in order to provide a scriptural basis for his interpretation. In the meantime, he also gradually formulated his new concept of the ‘Pure Land on Earth’. In other words, from the beginning of Sheng Yen’s encounter with the ‘Pure Land on Earth’ to the end of his life, over this lengthy period of time, every step of his interpretation embodies the principle of “relying on the dharma, not the person.”
Moreover, Sheng Yen based on the principle of “relying on the meaning, not the words,” to search for evidence of the ‘Pure Land on Earth’ in Buddhist sutras. In his opinion, although we cannot find the exact formula ‘Pure Land on Earth’ in the canon, and no Pure Land patriarch in Chinese Buddhism ever claimed that this Sahā World is a Pure Land, Sheng Yen still believes and claims “all the teachings of the five vehicles are the proofs of the ‘Pure Land on Earth.’”
In Sheng Yen’s broad view of the Pure Land, Pure Lands are “the Dharma Common to the Five Vehicles,” and the “Pure Land on Earth” is their foundation. Thus, whatever vows and purposes practitioners may have, they have to start their practice from the ‘Pure Land on Earth.’ This shows why the ‘Pure Land on Earth’ is so important and necessary. Although the practical foundation of the five vehicles is the same, their respective vows and purposes are different. Moreover, Sheng Yen regards the Pure Land of one’s own mind and the Pure Land of the Buddha (Bodhisattva) vehicle as a “complete” or “definitive teaching.” Therefore, Sheng Yen’s interpretation of the “Pure Land on Earth” often and naturally emphasizes both of these two meanings.
Sheng Yen also believes that Chinese Buddhism placed a great emphasis on Mahayana Buddhism, and also had qualities of tolerance, accommodation and humanity and so on. These qualities could make a contribution to the multicultural world of today and future. Hence, Sheng Yen especially admired Chinese Chan Buddhism as the axis by which to promote the ‘Pure Land on Earth.’ Then, the ideas and practical ways of Chinese Buddhism and Chan, its “wisdom arising from meditation,” such as: “three thousand realms as a single thought,” “to know the mind and see one’s nature,” and “to become the Buddha in a single thought,” and so on, inspired and influenced Sheng Yen’s theories and practices of the ‘Pure Land on Earth’ in different ways.
According to the foregoing analyses, this thesis gives an overview of how Sheng Yen’s interpretation gradually brings the signification of the ‘Pure Land on Earth’ to a new high point.

並列關鍵字

Sheng Yen ； Pure Land on Earth ； Interpretation ； the Four Reliances

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