《維摩詰經》的宗派詮釋差異：以羅什譯本為核心的隋唐佛教宗派詮釋的開展=The Development of Buddhist Schools in the Sui and Tang Dynasties: Hermeneutic Difference of Kumārajīva's Vimalakīrti-nirdeśa
Huiyuan, Zhiyi, and Jizang, three Buddhist masters in the Sui dynasty, studied and made their own interpretations of Kumārajīva’s translation of the Vimalakīrti-nirdeśa. This article compares their works to evaluate the relationship between their interpretations of the Vimalakīrti-nirdeśa and the developments in Buddhist schools in the Sui and Tang dynasties. I will focus on the dates of completion for their works, the differences in their context, and their interpretations of the full title of the Vimalakīrti-nirdeśa (inconceivable liberation), and other topics to identify the core ideas behind their interpretations and the relational development of Chinese Buddhist scholastic thought. Huiyuan uses “ontological true mind” as the core idea for his commentary, interpreting the Vimalakīrti-nirdeśa as a text representing “true mind only.” Zhiyi focuses on the concept of inconceivability but integrates ideas from the Lotus sūtra and the Mahāyāna mahāparinirvāṇa sūtra to interpret it from a Tiantai perspective. Jizang emphasizes the concept of non-duality (advaya) and identifies it with emptiness (śūnya), signlessness (alakṣaṇā), and non-acquisition (anupalabdha), finally identifying the Vimalakīrti-nirdeśa as a prajñāpāramitā sutra. Although “ontological true mind” is Huiyuan’s fundamental perspective, he includes ideas from the Daśabhūmika śāstra, Mahāyāna mahāparinirvāṇa sūtra, and the Awakening of Faith in the Mahāyāna to interpret the Vimalakīrti-nirdeśa. However, he does not attempt to establish his own school yet. Zhiyi’s Tiantai school was growing at the same time of his interpretation of the Vimalakīrti-nirdeśa, and he used the idea of perfect teachings and the Lotus sūtra and Mahāyāna mahāparinirvāṇa sūtra to integrate ideas from various sūtras. Jizang淤inherited the tradition of the Sanlun school, taking emptiness (śūnyata) as the ultimate truth and interpreting other texts from this perspective. There are multifaceted hermeneutic points of view toward the Vimalakīrti-nirdeśa. These three masters have their own explanations, although none of them is the only correct interpretation. It is just as the Vimalakīrti-nirdeśa says: “The Buddha explains the Dharma with one sound and sentient beings each attain understanding according to their capacity." The phenomenon of hermeneutic difference has shown this completely.
