華嚴哲學的唯心性質

華嚴哲學的唯心思想主要源於《華嚴經》「三界唯心」的命題，以及《大乘起信論》「一心二門」的學說。後者認為如來藏是不生不滅與生滅的和合，非一非異，世界萬有都是「如來藏」的顯現。華嚴宗人即採用此說來奠定其理論基礎，智儼(602-668)、法藏(643-712)、澄觀(738-839)、宗密(780-841)都承襲《大乘起信論》的觀點以開展他們的唯心學說。智儼把「心」分為虛妄心和真實心（如來藏自性清淨心），並從真實心來闡明宇宙萬法的根源及其轉化，認為一切現象都依此心而迴轉，「心」才是解脫的主體、成佛的根據。法藏也重視「心」，以為所有事物及其各種差別都是「心」的呈現，離心之外，更無一物。而且事物的大小、高低也完全取決於「心」的作用，不能捨離「心」而獨立存在。他又主張只要息滅妄想分別，就能徹悟真心本體。澄觀把「心」分為相應心和不相應心，並且提出「攝境從心」、「能所兩亡」、「具分唯心」三種唯心意涵；又將它們波為「十重一心」，這是改自法藏的「十重唯識」，且比法藏更具唯心的傾向。澄觀一方面主張「心」是宇宙萬法的終極根源，一方面又注重「心」的靈知不昧，尤其強調心的「知寂不二」，而無住心體靈知不昧，正是華嚴哲學唯心思想的特色。宗密把心分為肉團心、緣慮心、集起心、真實心，真實心又稱「本覺真心」，它的特性是：清淨、靈明、寂知。他認為「寂」和「知」是體用關係，這顯然是繼承了澄觀「知寂不二」的論點，但較澄觀更側重「知」，以為「知」體現了「心」的本質。宗密又主倡有情眾生的最終根源是本覺真心，斷言修行的目的在於返本還源，這是對一心理論進一步的發展。華嚴哲學的唯心思想對五代時期法眼宗永明延壽(904-975)的融和禪教，以及宋明時代陸王心學也有一定的影響。

關鍵字

一心；三界唯心；唯心迴轉；心外無法；具分唯心；本覺真心

並列摘要

The mind-only thought of Huayan philosophy originates in the notion of ”the three realms are mind only” taught in the Avatamsaka-Sutra, and in the concept of ”the two gates of the one mind” expounded in the ”Treatise on the Awakening of Faith in the Mahayana”. According to the ”Treatise on the Awakening of Faith”, the Tathagatagarbha is the combination of the neither-arising-nor-extinguishing with the arising-and-extinguishing, both are neither one nor different, everything in the universe is the manifestation of the Tathagatagarbha. The Huayan-school chose this concept as the foundation of its teachings. When Zhiyan, Fazang, Chengguan, and Zongmi developed their own versions of mind-only teaching, they all adapted this concept from the ”Awakening of Faith” as their basis. Zhiyan (602-668) distinguished the false mind from the true mind (the pure mind of the Tathagatagarbha nature), and explained the origin and transformations of all things in the universe as depending on the true mind, which therefore is the subject of deliverance, the basis of buddhahood. Fazang (643-712) emphasized the role of the ”mind”, too. For him, all things as well as their differences are manifested by the ”mind”, nothing exists independent from it. He taught that one only has to extinguish false thoughts and the discriminating workings of the mind in order to penetrate into the substance of the true mind. Chcngguan (738-839) distinguished the ”corresponding mind” from the ”non-corresponding mind”, developed concepts about the mind-only nature of all objects, cessation of the subject-object difference in the one mind, and the Tathagatagarbha nature as intrinsic to all beings. Furthermore, he on the one hand taught that the ”mind” is the ultimate origin of all things in the universe, but on the other hand he stressed that the ”mind” is free from ignorance and endowed with pure knowing, and that ”knowing and stillness are one”. This concept of a non-abiding substance of mind endowed with enlightened knowing became one of the main characteristics of Huayan mind-only thought. Zongmi (780-841) distinguished several forms of mind, i.e. the organ (the heart), the discriminating mind, the collecting mind, and the true mind, which is also called ”true mind of original enlightenment”. This mind is characterized by purity, brightness, and unity of knowing and stillness. Zongmi held that ”stillness” and ”knowing” represent a substance-function relation, a concept obviously influenced by Chcngguan's notion that ”knowing and stillness are one”. However Zongmi put more emphasis on the aspect of ”knowing”. He held that ”knowing” expressed the essence of the ”mind”. Furthermore, he taught that the ultimate origin of all sentient beings was the true mind of original enlightenment, and the aim of Buddhist practice was to return to this origin. This represents a further development in the theory of one mind. The mind-only thought of the Huayan-school influenced the 10(superscript th) century Fayan-school Chan-master Yongming Yanshou, as well as the theory of mind of Lu Jiuyuan (1139-1193) and Wang Shouren (1472-1528).