論《修華嚴奧旨妄盡還源觀》作為漢傳佛教修行實踐心理學的基本架構

On Fazang’s Cultivation of Contemplation of the Inner Meaning of the Huayen as the Fundamental Framework of Chinese Buddhist Practice Psychology

據傳為唐代華嚴宗集大成者賢首法藏（643-712）晚年所作《修華嚴奧旨妄盡還源觀》一文，吸收《大乘起信論》之內容，以「一體、二用、三遍、四德、五止、六觀」的組織次第，建立了以《華嚴經》為中心的修行理論架構，成立了華嚴宗獨特的觀修法門，對唐以後的禪佛教修行理路之發展具有重要的影響。藉由比對《妄盡還源觀》之引用經典，本文指出《妄盡還源觀》乃擷取《起信論》「心真如門」為主的部分，加上《華嚴經》為主的思想而開展。然後本文嘗試由心理學視野來解讀《妄盡還源觀》，以展現佛教修行文本中的心理實踐涵義。本文所謂修行實踐心理學，是經由對佛教修行文本內容進行經驗性地還原，說明文本中所敘述的內容，實具佛教指導如何轉化心理結構或意識狀態以進行修行實踐之意涵，而非僅為一哲學理論的推導。據此，本文也企圖由人本心理學家卡爾‧羅哲斯（Carl R. Rogers, 1902-1987）《成為一個人》中的「樂觀人性論」的角度，討論其與《妄盡還源觀》中「真心為體」思想的可共通性，從而展現《妄盡還源觀》除了具佛教徒宗教實踐之意義外，還具有更為普遍的心靈成長以及作為心理治療者自我修鍊參考的價值與意義。

It is believed that Fazang, the great master of the Huayan school during the Tang Dynasty, authored a text titled Cultivation of Contemplation of the Inner Meaning of the Huayen: The Ending of Delusion and Return to the Source (Xiuhuayan Aozhi Wangjin Huanyuan Guan修華嚴奧旨妄盡還源觀；hereafter Cultivation), in which he organized the following sequence: one essence, two functions, three universals, four virtues, five cessations, and six contemplations. This work established a theoretical framework for practice centered on the Huayan Sutra and introduced the Huayan school’s unique contemplation method, which had a significant impact on the development of Zen and Buddhist practice during the post-Tang period. By comparing the scriptural sources cited in the Cultivation, it becomes evident that this text was developed by incorporating the central concepts of the‘Trueness of Mind’chapter from the Awakening of Faith in Mahāyāna大乘起信論and integrating key ideas from the Huayan Sutra. Subsequently, this article attempts to interpret the Cultivation from a psychological perspective to elucidate the psychological implications found in texts on Buddhist practice. The term“Buddhist practice psychology”in this context refers to empirically exploring the content within Buddhist practice texts and explaining how this content guides transforming psychological structures or states of consciousness through practical means, rather than relying solely on philosophical deduction. Building on this, the paper examines the commonality between the optimistic humanism of Carl R. Rogers (1902- 1987), who advocates a“person-centered”psychotherapy in On Becoming a Person, and the concept of the True Mind in the Cultivation. It aims to demonstrate that the Cultivation holds not only significance for Buddhist practitioners but also possesses broader value and meaning as a source of spiritual growth and as a reference for self-improvement among mental health professionals.