《維摩詰經》心淨即土淨思想與中道菩薩行之研究－以淨影慧遠《維摩義記》為主=Pure Land Thought and the Middle Way in the Vimalakīrti Sūtra--The Perspectives Presented by Huiyan in the Weimo Yiji
維摩詰=Vimalakīrti Sutra; 心淨則佛土淨=creating a pure land by purifying the mind; 淨土=Pure Land Buddhism; 中道=Middle Way; 不二=non-duality; 菩薩之行=bodhisattva path; 六度=six paramitas
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
