《維摩詰經》的圓頓法門－－從無住本立一切法

On the Path of Sudden and Perfect Realization in the Vimalakirti Sutra: All Phenomena Stand on a Non-Abiding Base

埃米里奧‧貝蒂提出解釋方法論的四個規則，本文依其所謂客觀性要求的對象自主性規則，就《維摩詰經》中「從無住本立一切法」作出內容的詮釋，得出「無住」的三層涵意：一是實相；二是無明；三是無明即實相、實相即無明。其次本文依貝蒂所謂的客觀性要求的整體規則和意義融貫規則，得出因為「無住」涵有三個層次，而《維摩詰經》中所反覆強調的：「佛身從一切法中生－－諸佛解脫於一切眾生心行中求」、「行於非道，通達佛道－－以邪相入正法」、「進入一切諸佛法門－－不盡有為、不住無為」、「證入絕對的境界─悟入不二法門」這四個理論架構，都是基於「無住」的三層涵意的正、反、合的結果。綜上所述，所以本文認為：《維摩詰經》係依「從無住本立一切法」所展開出來的圓頓法門。

Based on the “autonomy of the object,” one of the four canons proposed by Emilio Betti, this paper intends to reveal the implications embedded in the phrase “all phenomena stand on a non-abiding base” in the Vimalakirti Sutra 維摩詰經. Three connotations, i.e., reality, ignorance, and reality is ignorance and ignorance reality, are drawn from contextual interpretation. Three levels implied in “non-abidance” are drawn from the “wholeness of the object” and the “conformity of the object,” Emilio Betti’s other two canons. From a dialectical process of thesis-antithesis-synthesis based on “non-abidance,” the author has derived four theoretical frameworks repeatedly emphasized in the Vimalakirti Sutra: (1) Buddhakaya is born out of sarva-dharma－all Buddhas seek ultimate liberation through the minds and actions of all sentient beings; (2) the non-Way is the path to Buddhahood－entering the right dharma path through heterodox forms; (3) entering all dharma paths－non-exhaustion of actions, non-abidance in inaction; (4) realization of the absolute－awakened in the path of non-duality. In summary, this study maintains that the Vimalakirti Sutra is the path to sudden and perfect realization whose essence is embodied in the phrase “all phenomena stand on a non-abiding base.”