| 摘要: | 善導（613-681）一生弘揚淨土教，在中國淨土教史上被尊為二祖，在日本淨土教史上被奉為高祖。善導的教說雖然在七世紀中葉傳到日本，但，一直到十二世紀的法然（1133-1212）宣稱「偏依善導一師」，才開展出善導在日本淨土教史上不可或缺的重要地位。而，覺明房長西（1184-1266）是法然門下的代表人物之一，同時也是日本浄土五流中九品寺流流祖。本論文以長西晩年駐錫於九品寺講述善導《觀經疏》的講錄，即《觀經疏光明抄》的「至誠心．深心．迴向發願心」為軸，來看善導思想在日本的開展。首先，在詮釋至誠心時，長西認為依善導意，並非要求凡夫要有「和彌陀一樣」的真實心，而是要求凡夫以「凡夫三業能做得到」的真實心，一面想著彌陀的慈悲願行，一面盡自己能力許可的範圍努力修行。至於深信心，長西將善導的七種深信，大分為「往生信心」與「難破信心」二類。「往生信心」，是指凡夫眾生真實地深信自己確實能往生的信心。長西以「解信」到「證信」的過程，來說明凡夫如何獲得堅信不移的深信。詮釋「難破信心」時，則以守護信心為基調，縱使被指責凡夫不能往生也不退轉的信心。又，長西以「往生迴向發願」、「難破迴向」來重新組合詮釋上述善導迴向發願心釋的二義。即，往生是迴向發願心的最終目的，因此必須戰戰兢兢守護信心為基開展出長西的「論破迴向」義。最後長西在詮釋三心時，對三心的每一個面向都是扣緊自己的往生，主張三心是以自利為中心的。最後，討論長西分別從心所．心解．能所三方面來討論三心的相互關係。首先，從心所面來看，長西認為深心是大善地法中最初的信心所，迴向發願心是大地法中第五的欲心所，至誠心則跨此二心所。其次，從「心解」面看，至誠心是勇猛精進心的養成，深心是了解佛語的不虛妄，迴向是欣求純善殊勝的極樂淨土。也就是說，行者以勇猛精進的心，理解深信釋尊的教法，更生起願生淨土之心。再次，從能所的角度來看，至誠心是能成的心，深心．迴向心是所成的心。能成的至誠心成就深心．迴向心。相反地，若無至誠心不能成就深心．迴向心。可知長西所主張的三心以至誠心為中心，為能動。從行者（願生者）以自己的勇猛精進心，能生對釋尊教理的信解，而生起願生淨土之心。三心不是三種不同的心，而是從至誠．深心．迴向發願三個不同面向來探討願生者如何安心。可知長西的這種三心觀，與法然其他弟子證空、親鸞等他力中心的主張，認為三心來自彌陀恩賜的見解是顯然不同的。
Having devoted all his life to spreading Pure Land Ideology, Master Shandao(631-681) is widely known as the second patriarch in Chinese Pure Land Sect. Aside from that, he is also honored as Zendo Daishi in Japanese Pure Land Sect. Despite the fact that Master Shandao’s ideology is introduced to Japan as early as mid-seventh century, it wasnot until Honen’s (1133-1212) promotion in 12th century that Master Shandao’s ideology becomes prominent and indispensable in Japanese Pure Land Sect, amongst which Kuhonji School (one of the five branches) is founded by Honen’s disciple, Chosai (1184-1266).This thesis mainly focuses on how Master Shandao’s ideology develops in Japan from the perspective of the Three Minds (the utterly sincere mind, the profound mind, and the longing mind which dedicates all kinds of merit toward rebirth in thePure Land) as depicted in the Commentaryon the Amitāyurdhyāna Sūtra, which Chosai applies to his preaches at Kuhonji in his late years.To begin with, when interpreting the utterly sincere mind, Chosaifocuses more on one that is attainable by ordinary beings rather than one that is perfectly identical to Amitabhā’s. Ordinary beings are only required to do their best in their spiritual cultivation, based on Amitabhā’s original vows and convictions.As to the profound mind, Chosai mainly separatesMaster Shandao’s seven profound minds into two categories: “conviction to rebirth in the Pure Land” and “conviction that is hard to waver”. “Conviction to rebirth in the Pure Land” mainly depicts ordinary beings’ firm believes in rebirth into the Pure Land. From “liberation” to “verification”, Chosai gives a clear account on how ordinary beings acquire such a profound mind. “Conviction that is hard to waver” mainly depicts ordinary beings’ firm believes in rebirth into the Pure Land, which cannot be wavered even when accused of not being able to do so. Finally, when interpreting the longing mind which dedicates all kinds of merit toward rebirth in the Pure Land, Chosai focuses on “directing all kinds of merit toward rebirth in the Pure Land” and “directing it with a resolution that is hard to waver”. Since being born into the Pure Land is an ultimate goal,ordinary beings dedicate their all kinds of merit to, they must do so with a resolution that is hard to waver. Since each aspect of the Three Minds is strongly connected to rebirth in the Pure Land, Chosai advocates that the Three Minds are developed based on an initial intention of self-salvation. From Chosai’s perspective of “mental factors, mental liberation, and ability to transform”, subtle relationships amongthe Three Minds can be sufficiently analyzed. To begin with, from a perspective of “mental factors”, Chosai believes that the profound mind comes first in ten mental conditions for cultivation of goodness, while the longing mind which dedicates all kinds of merit toward rebirth in the Pure Landcomes fifth. The utterly sincere mind, on the other hand, encompasses the two aforementioned parts in ten mental conditions for cultivation of goodness. Next, from a perspective of “mental liberation”, the utterly sincere mind is a cultivation with brave and powerful effort, the profound mind is an understanding of the true nature in Buddha’s words, and the longing mind is an aspiration towards rebirth in the Pure Land. Put it in another words, a Buddhist practitioner must uphold a cultivation with brave and powerful effortto comprehend and believe in Sakyamuni’s teaching, so as to develop a mind which dedicates all merit toward rebirth in the Pure Land. Finally, from a perspective of “ability to transform”, the sincere mind is a mind that can accomplish, while the profound mind and the longing mind are minds to be accomplished. With a sincere mind, both profound mind and longing mind can be accomplished. On the contrary, without a sincere mind, none of the two can be accomplished.From these facts, we can understand how much emphasis Chosai places on the utterly sincere mind when it comes to analyzing the Three Minds. By upholding a cultivationwith brave and powerful effortto comprehend and believe in Sakyamuni’s teaching, a Buddhist practitioner will eventually develop a mind which dedicates all kinds of merit toward rebirth in the Pure Land. The Three Minds are not three sorts of mindbut are applied to analyze - 56 - 圓光佛學學報 第二十七期 how to rest practitioner’smind from three different aspects. From these facts, we can understand the great difference between Chosai’s self-salvation perspective and other disciples’ (such as Shoku and Shinran) altruistic perspectives, which consider the Three Minds as Buddha’s blessings. |
