印順長老著述中的真常唯心論 -- 以《大乘起信論講記》為主=The True-Eternalism and Mind-Only Theory in Master Yinshun's Work: With Special Reference to Discourses on the Sastra on the Awakening of Faith in Mahayana
印順; 真常唯心論; 大乘起信論講記; 人間佛教=入世佛教=Humanistic Buddhism=Engaged Buddhism; Master Yinshun; True-Eternalism and Mind-Only Theory; Discourses on the Awakening of Faith in Mahayana; Earthly Buddhism
Summary Master Yinshun has studied Buddhism very widely. He first studied the teachings of Triple Sastras and Mind-Only. He has profound understanding of Agamas and Vinaya pitaka. In particular，he put much effort in studying Da zhidu lun. He also has deep understanding the Abhidharma Kosa and Mahayana sastras as well as Chinese traditions of Tiantai，Huayan，Chan and pure Land. Master Yinshun has holistic knowledge of Buddhism as a whole. Based on the standpoint of the history of monastic order and the history of Buddhist-thought, he sees clearly the process of development of various schools in Mahayana and Theravada Buddhism. Therefore, when he discusses any problem，he does not start from the traditional Buddhologists viewpoint of one school or on sect. On the other hand，he can point out the sources of problem and the process of its development.
Though the True-Eternalism and Mind-Only tradition belongs to the Buddhism of later period，yet it really had the foundatism and basis of Agama Buddhism as well as the influence of southern Mahasanghika Vibhajya-vadin and Sautrantika drstantika. Master Yinshun also stresses that The Sastra on the Awakening of Faith in Mahayana was influenced by Visuddhimagga of Sri Lankan Buddhism. It has also the backup of many Mahayana sutras and sastras such as Lankavatarasutra, Srimala-simha-nada-sutra, Tathagata-garbha-sutra, and even Mahayana Samgraha of old Mind-Only tradition. Taking the opportunity of discoursing the Sastra on the Awakening of Faith in Mahayana, Master Yinshun listed clearly has the True-Eternalism and Mind-Only School evolved to become and independent tradition. He points out the history of development. He does not use dubious language and traditional viewpoints. He does not worry that the finding of the difference of the teachings among various schools will make people doubt and lose faith. This is also the attitude of academic research and its reliable fruit empressed by history methodology.
