無住一心本覺 －《金剛三昧經論》思想探析

Abstract

本研究以新羅元曉（617-686）《金剛三昧經論》（下稱《經論》）為核心，探討其對《金剛三昧經》（下稱《三昧經》）的哲學詮釋及本覺思想的理論建構。研究採用「體－相－用」三層面的分析架構，系統性檢視元曉的理論建構及其哲學創見，並批判地檢視既有的研究成果。

本研究指出元曉透過「一心開二門」的詮釋框架，將《三昧經》中分散的概念整合為連貫的哲學體系。在本體論層面，他創造性地運用「一心」的概念統攝萬法，並將其作為真俗二門的核心綱領，以「真俗無二而不守一」的方式打破有為法與無為法的傳統對立。他採取「隱顯」而非「轉變」的模式處理如來藏與阿賴耶識的關係，在繼承了《起信論》理論架構的同時完善其論述手法以避免理論上的困難。

在認識論層面，元曉將本覺等同於唵摩羅識，並將阿賴耶識中的染污性定位在第七與第六識而非阿賴耶識本身。當阿賴耶識中的二執隨眠被淨除後即顯現為清淨的無垢識。在解脫論層面，本研究分析了「二入」、「三行」、「存三守一」與「順心玄入」等修行法門，探討了方法與位階之間的對應關係。並指出本覺「無住」特質的全然顯發即是「金剛三昧」的內涵。元曉以「無住」作為核心貫穿理論與實踐，展現其富有特色的體用思維。

另外，本研究挑戰了Buswell的研究成果。尤其是關於《三昧經》與《起信論》影響關係的判斷，本研究嘗試論證《三昧經》並未直接受《起信論》影響，並且元曉更可能是先完成《起信論疏》再創作《經論》，此一發現對重構早期漢傳佛教的圖景有一定幫助。而本研究結論指出，元曉《經論》不僅是理解《三昧經》思想的重要文獻，更展現了東亞佛教融合會通的哲學特色，為理解漢傳佛教本土化及禪宗思想的形成提供重要視角，也使當代哲學與宗教哲學的對話產生現實意義。

This study examines Wonhyo's (617-686) philosophical interpretation of the Vajrasamādhi-sūtra through his Commentary, focusing on the theoretical construction of Original Enlightenment. Using a traditional tripartite framework of the "essence-characteristics-function" in chinese buddhism, the research investigates how Wonhyo synthesizes Tathāgatagarbha and Yogācāra doctrines into an integrated philosophical system. The study demonstrates that Wonhyo integrates the Vajrasamādhi-sūtra’s scattered concepts through his "One Mind and Two Aspects" framework. At the ontological level, "One Mind" encompasses all phenomena as the central principle unifying conventional and ultimate truth, transcending the traditional opposition between conditioned and unconditioned dharmas through "neither dualistic nor unified, yet not abiding in unity." Wonhyo employs "concealment-revelation" rather than "transformation" to explain the relationship between Tathāgatagarbha and ālayavijñāna, refining the Awakening of Faith's theoretical framework while avoiding its conceptual difficulties. Epistemologically, Wonhyo equates Original Enlightenment with pure consciousness (amalavijñāna) and locates ālayavijñāna's defilement in the seventh and sixth consciousnesses rather than in ālayavijñāna itself. Soteriologically, the study analyzes Wonhyo's systematic integration of various practices, demonstrating how "non-abidance", the complete manifestation of Original Enlightenment constitutes the essence of vajra-samādhi and serves as the core principle threading through theory and practice. The research also challenges Buswell's conclusions regarding textual relationships, arguing that the Vajrasamādhi-sūtra was not directly influenced by the Awakening of Faith and that Wonhyo likely composed his Commentary on the Awakening of Faith before this work. This finding contributes to understanding early Chinese Buddhist development. The study concludes that Wonhyo's Commentary exemplifies East Asian Buddhism's synthetic philosophical characteristics, providing crucial insights into Buddhism's sinicization and Chan formation while offering contemporary relevance for philosophical and religious dialogue.