《大乘起信論》中的「唯心」義新解──以「眾生心」為焦點的宗教修行心理解讀嘗試

《大乘起信論》（以下簡稱《起信論》）是一部影響漢傳佛教極深的論書，其「一心開二門」的理論，常被解釋為一種形上學的唯心論。相對於此，《起信論》可以有其他解釋：牟宗三論斷《起信論》是一種虛說型態的形上學，井筒俊彥則稱之為「意識的形上學」，河合隼雄將井筒俊彥把《起信論》的「眾生心」視同榮格的「集體無意識」說法，擴大為兼具日常生活意識的含義，呈現了心理學式理解的可能性。本文順著這些另類解釋的線索的啟發與反思，集中在「眾生心」概念，嘗試從宗教修行心理的角度，來對《起信論》進行新的閱讀與詮釋。此一嘗試顯示《起信論》未必只有形上學的唯心論是其唯一的可能理解，若可從《起信論》的唯心本體論的前見中釋放出來，則可顯示其唯心論具有宗教修行心理經驗的意義。因為論中所指的「眾生」即指追求離苦得樂的眾生。此眾生在世間受苦，其出世間即為離苦得樂，眾生在世間與出世間的兩端之間往返運動，故眾生也可稱為「受苦／修行眾生」。至於一心二門，則顯示在禪修與生活經驗中所經歷的，由「妄念」朝向「真如」，以及相對的，由「真如」朝向「妄念生滅」的雙向經驗。這一解讀的方式，既消解了形上學唯心論為唯一的正解，也提供了《起信論》關於宗教修行經驗的心理學式的詮釋，可以作為進一步進行佛學與心理學對話的參考。

The Awakening of Faith in the Mahāyāna (AFM) is a treatise that has profoundly influenced Chinese Buddhism. Its theory of“One mind two aspects”is often interpreted as a metaphysical idealism. Other interpretations of this theory have been proposed: Mou Zongsan argues that is a kind of“fiction metaphysics”, Toshihiko Itsutsu calls it the“metaphysics of consciousness”, and Hayao Kawai argues that“sentient being minds”in the AFM are not only like Jung’s collective unconsciousness (as Toshihiko Itsutsu argued), but also include the meaning of everyday-life consciousness, showing more possibility of psychological understanding. Inspired by the reflections and clues of these alternative explanations, this article focuses on the concept of“sentient being minds”and attempts to read and interpret the AFM from the perspective of the psychology of religious practice. This attempt shows that the metaphysical idealist one is not the only possible interpretation of AFM, and if it can be released from the presuppositions of the idealistic ontology of the AFM, it can be shown that it has the religious meaning of spiritual experience. This is because“sentient beings”in the treatise refers to all beings who seek to be free from suffering and achieve happiness. These sentient beings suffer in the world, and when they go beyond this world, they get rid of suffering and obtain happiness. All sentient beings move back and forth between the two ends, between the world and beyond this world, so sentient beings can also be called“suffering/cultivating sentient beings”. As for the“One mind two aspects”concept, it shows that in the experience of meditation and living, there is a two-way experience from delusion to truth, and a contrast between the truth and the birth and death of delusion. This shows that metaphysical idealism is not the only viable interpretation, and also provides a psychological interpretation of the experience of religious practice in the AFM, which can be used as a reference for further dialogue between Buddhism and psychology.