“烦恼即菩提”与鸠摩罗什译《维摩诘经》

本文从汉地著名的佛教偈语“烦恼即菩提”入手,重点考察它的提出者智顗所依据的佛典及两者之间的思想关系。首先,根据对智顗论著的探究,特别是他对《维摩诘经》的注疏,发现这一思想与鸠摩罗什所译的《维摩诘经》密切相关。其次,通过将《维摩诘经》梵文、藏文和支谦、鸠摩罗什以及玄奘的汉译本中相关例证进行对比研究,指出在多数情况下鸠摩罗什译本中的“不断烦恼而入涅槃”的思想与其他文本不尽一致,而且也有悖于传统中观思想中断除烦恼后方可进入涅槃的思想。从文献角度和《维摩经》的上下文背景来看,目前认为很有可能是罗什将其个人所有的“不断烦恼而入涅槃”以及将烦恼与菩提和涅槃相等同的思想融入其所译经文之中。再次,考察了智顗论著中对这一思想的运用。他将天台宗的“一心三观”与“烦恼即菩提”的思想相结合,同时又用“一心三观”来解释“不断烦恼而入涅槃”,并将其与圆教的“不思议解脱”相联系。最后,本文探讨了智顗对《维摩经》的认识。虽然其“不断烦恼”的思想与圆教相一致,但就总体而言,智顗认为它不属圆教,仍属通教。
Abstract：In this article the author explores the famous statement “affliction is identical to enlightenment (bodhi),” which was proposed by Zhiyi, the founder of the Tiantai School. He adopted this from Kumārajīva’s translation of Vimalakīrtinirdea. Based on textual comparison and contextual analysis, it can be assumed that Kumārajīva had intentionally adapted the Indian text in order to express his personal viewpoints that “entering Nirvāa” did not need to “extirpate afflictions” and that affliction was identical to Nirvāa. The author also observes the application of such thought in Zhiyi’s works. He used these words frequently as the scriptural authority of his doctrine. Furthermore, he combined them into his theory of “three contemplations” and “three truths in perfect harmony” and connected “entering Nirvāa without extirpating afflictions” with “inconceivable liberation” of Perfect Teaching in Tian-tai Buddhism. Finally the article discusses the attitude of Zhiyi on the Vkn: though it included the thought being consistent with the Perfect Teaching, in general it was identified by Zhiyi as a scripture of Common Teaching instead.