| 摘要: | 《維摩詰經》中的說法者主要有釋迦牟尼佛和維摩詰居士，一位是在世間示現成佛，一位則是以居士身助佛弘化的大覺者，同住佛威儀。同時以「出世」及「入世」的修行法門，向世人展現。《維摩詰經》是講中道諸法實相體證的經典，其核心思想「心淨則佛土淨」與「中道不二」理，對中國佛教思想具有重要的影響，它是融匯般若系統與淨土經典間的橋梁。本論文主要探討：一、《維摩詰經》淨土的思想，二、中國淨土思想與「心淨即土淨」的脈絡與關聯，三、《維摩詰經》的中道思想，四、菩薩淨土之行的實踐。 《維摩詰經》「心淨即土淨」思想，隨著經典傳入中國及翻譯注疏的流傳，而逐漸展開。經中強調發無上正等正覺心的菩薩，必須修行淨佛國土，自利利他，饒益眾生，完成從菩薩初發心到淨佛國土的過程，才能成就清淨佛土的工程。在理上除有「中道不二」理，在實踐上更有菩薩行之次第方法，這是此經淨土思想的特色。「心淨即土淨」影響了中國以「他方淨土」為主的淨土思想，也開始了各宗對「心地法門」的重視，間接影響各宗派的內觀修行方法及理論，不斷地吸收與演變，尤其禪宗更是以此經為闡揚重點。 佛陀、維摩詰所說不二法門，是對分別執二的眾生而說，「中道不二」是假名，假名非道，道不可言說，故「不二法門」對已入不二者而言都是多餘的。此經以中道空有不二為橋樑，引導吾人摒除二法，從煩惱邪見中解脫，悟入真理。若能參悟一切因緣生、因緣滅，離分別二法。一念不生，就可悟入不二，證得無生，「不二」即是「中道」。菩薩發菩提心，嚴淨佛國土，以中道不二之清淨內涵，實踐自覺覺他、自利利他，福慧雙修、悲智雙運之菩薩行。諸佛如來與維摩詰，能行於非道，教化自在，在於內涵及能力與凡夫不同。修行也是要從內涵上改變，要真心啟動，從道理明白到無漏，覺性圓滿；並實踐完成真理。
The two main characters in the Vimalakīrti Sūtra are Sakyamuni Buddha and the householder Vimalakīrti. Equal in terms of enlightenment and their ability to expound the Dharma, the former represents transcendence of the world, while the latter represents engagement with the world. In addition to the “real character of all dharmas,” the central ideas of the Vimalakīrti Sūtra are the non-duality of the Middle Way and how a Buddha-realm comes into existence through the purification of the mind. The Vimalakīrti Sūtra has had a major impact on Chinese Buddhism and can be seen as bridge between the Pure Land scriptures and those belonging to the prajnaparamita class of scriptures. In this thesis I explore the following topics found in the Vimalakīrti Sūtra: 1) the Pure Land; 2) the idea of “creating a pure land by purifying the mind”; 3) the teachings on the Middle Way; and 4) the practices relating to the “Bodhisattva Pure Land.” After being introduced through the Vimalakīrti Sūtra Sūtra and other scriptures and their commentaries, the concept of creating a pure land by purifying the mind gradually spread throughout Chinese Buddhism. The Vimalakīrti teaches that the creation of a purified Buddha-land requires making a vow to attain unsurpassable, perfect enlightenment, and perfection in the practices which benefit both self and other. The teachings in the Vimalakīrti most characteristic of Pure Land thought are the graded practices of the Bodhisattva Path and the principle of “the non-duality of the Middle Way.” In its earlier stages Chinese Buddhism tended to regard the pure land as something “out there,” but with the increasing popularity of the Vimalakīrti more importance began to be given to the idea of creating a pure land by purifying the mind, i.e., that the real pure land is to be found in the purified heart. Indeed, as this idea developed and came to be assimilated by each school of Chinese Buddhism it came to have a significant influence on their respective theory and practice of vipasyana. The Vimalakīrti came to have an especially important role in the teachings of the Chan school. The teachings in the Vimalakīrti on non-duality are given for the sake of those who are attached to discrimination and duality. Yet, “the non-duality of the Middle Way” is a provisional teaching, not the ultimate truth, which transcends verbal expression; indeed, the teachings on non-duality are superfluous for those who are already well versed in non-duality. In the Vimalakīrti the Middle Way and the idea of the non-duality of emptiness and existence are employed to dispel false views and the mental afflictions which arise as a consequence of attachment to duality. It is also taught that the realization of the arising and ceasing of all phenomena due to causes and conditions dispels attachment to discrimination and duality; with the non-arising of afflicted thoughts comes the realization of non-duality and emptiness; indeed, non-duality is the Middle Way. It can also be seen in the Vimalakīrti that generating the thought of enlightenment and purifying a Buddha-realm relies on the purity of the non-duality of the Middle Way, as well as the joint practices of benefiting self and others, cultivating merit and wisdom, perfecting wisdom and compassion, and awakening self and others. Due to their extraordinary abilities which far surpass those of ordinary people, the Tathagata and Vimalakīrti are able to unobstructedly teach others while coursing in the Middle Way between existence and non-existence. From the perspective of the Vimalakīrti Sūtra, spiritual practice begins by setting in motion the true mind, proceeds to gaining insight into the principle of non-defilement, and culminates in the perfect realization of truth. |
