依據《華嚴一乘十玄門》大唐終南太山至相寺釋智儼撰承杜順和尚說：第九唯心迴轉善成門者，此約心說。所言唯心迴轉者，前諸義教門等，竝是如來藏性清淨真心之所建立；若善若惡隨心所轉故云迴轉善成，心外無別境故言唯心，若順轉即名涅槃。如上所引原典，可見智儼大師乃依如來藏而立此門，而且關係著「前諸義教門」；因此，探討法藏大師修訂新十玄時，刪除「唯心迴轉善成門」的理由與背景，以及唯心思想的後續發展，即是本研究所要達成的目的。由於本命題涉及佛教經論的文獻考察與人生哲理的思辨，因此研究方法採用質性研究中的文獻觀察分析法與哲學思辨詮釋法二大面向著手。有關本論文之架構：一、緒論。二、回溯華嚴宗的法界觀，探討法藏大師、智儼大師，二者所主張的新古十玄之異同。三、針對「唯心迴轉善成門之辯」，列舉存在、廢除，兩種主張的理由及影響性，分判存廢的評價與定位。四、即是結論，另將建議未來研究的思考進路。 In his work “The Huayan’s Ten Profound Gates of the One Vehicle,” Venerable Master Zhiyan of the Tang Dynasty proposed that The Ninth Gate of Transformation of the Mind-only was spoken from the perspective of the mind, and was based on the pure and true mind of the Tathagata-garbha. It would turn wholesome, evil, or even into nirvana dependent on the transformation and manifestation of the mind. As there was no exterior state outside the mind, hence it was called “mind-only.” From his explanation, it can be seen that Zhiyan established the ninth gate on the basis of the Tathagata-garbha as well as the the former gates. But this gate was removed by Venerable Fazang later in his revised version of the “Ten Profound Gates.” The present study is an attempt to examine the background and reason of such revision, and the later development of the Mind-only thought. It also traces the origin of the Huayan’s Contemplation of Dharma Realm, compares and contrasts the old and new versions of the “Ten Profound Gates” respectively proposed by Zhiyan and Fazang, and finally discusses the abolition of the ninth gate by Fazang and its repercussions. The study employs research techniques such as the archival observation analytical research as well as philosophical speculation and interpretation of the qualitative research method.
