摘要：我们认为，“体义观”是净影慧远的核心思想之一，前贤对此未甚留意，故本论对此进行着重阐发，并通过“体义观”，论述慧远判教观、心识观、佛性观、修行观等各个方面的思想，对慧远的思想做一总体上的把握。
论文第一章，我们论述慧远的体义观。概括讲，慧远将诸法区分“同体”与“别体”两个层次。两者的基本区别在于，同体之法是“无有一性”的，而别体之法则有“体性”之差别。但更严格的讲，慧远认为：同体之法“离相离性”，而别体之法则有性相之分。同体之法既然“离相离性”，是否一片混沌呢？不是。慧远认为，同体之法虽然是“无有一性”的，但同时“而无不性”，此即慧远“同体义分”观念——“无有一性”是“同体”，“而无不性”是“义分”。在同体中，诸法的分别不是性相之分，而仅仅为“义”之差别。那么，体与义是什么关系呢？慧远认为，“同一体中，随义分万，举一寻体、即是其体”，体与义是六相圆融的关系。同时，同体之法与别体之法并非截然对立，通过“摄事相以从体义”，慧远将别体之法摄入同体之中，使别体之法也具备六相圆融的特性。此种思想，对于华严宗“理事无碍”、“事事无碍”等四法界观念有重要启发。
第二章，我们结合“体义观”对慧远的判教思想进行阐发。慧远的判教观，概括讲是“二藏”与“四宗”，但就慧远的本意而言，其所判之教，当仅为“二藏”，四宗则非“教”的范畴。慧远之判教，将“教”与“宗”区分开来，这是对传统地论宗判教观的发展。“教”指的是声闻藏与菩萨藏二藏，“宗”指的是毗昙、成实、破相及显实四宗。慧远将大乘的“教”与“宗”分离开来，一方面主张平等的大乘经教观，另一方面又强调大乘二宗具有浅深之别。两者之间是有矛盾的，解决之道在于，大乘二宗成立的重点在“人”而非“教”：从“教”上讲，大乘都是平等的，但从“人”讲，大乘二宗之人对大乘的理解有浅深的不同。大乘破相宗未能理解佛法之究竟，而仅停留在“不真”的层次；相反，显实宗则能够全面认识真实如来藏。体义观与判教观的关系在于，慧远对于大小乘的理解、对于经教的判定、对于四宗的抉择，都根据其体义观。
第三章，我们结合体义观对慧远的心识思想进行阐发。慧远作为南道地论师的代表，心识观是其论述重点。慧远对于心识的论述，集中在《大乘义章•八识》一章。该章中，慧远罗列了二十多种心识观，给人以繁杂不堪的印象。通过分析，我们概括出两种基本的心识观，即“别相识”与“共相识”。别相识包括真识、妄识及事识三种；共相识包括阿赖耶识、阿陀那识及前六识三种。两者的区分在，别相识从“真妄”离分讲；共相识从“真妄”和合讲。慧远所持此二种心识观的根本依据是“体义观”：慧远以“真妄”来区分心识，真妄为同一心识之“义分”，所以可以对“真妄”作离分与和合的操作——由真妄离分而讲“别相识”；由真妄和合而讲“共相识。慧远通过“真妄”的离分与和合，含摄当时流行之心识观。
第四章，我们简单的论述“体义观”在慧远其他佛学概念上的应用。慧远的体义观涉及到其思想体系“境、行、果”的各个层面，难以俱论，我们重点就慧远的佛性观、修行观、涅槃观等方面略作分析，以阐明“体义观”实为慧远整个佛学体系一以贯之的根本思想。
最后为结论，论述慧远思想之个性与影响。慧远思想之个性，亦源自其“体义观”。“体义观”分为同体与别体两个层次。就别体层次而言，讲究对细节的把握，要求严谨与分析；就同体而言，讲究对整体的把握，要求圆融无碍。慧远重视两者，同时注意两者的融通，使慧远具备严谨与圆融两种个性。慧远思想的影响是多方面的，难以俱论，我们集中讲其对于华严宗的影响上讲。我们认为，慧远之“体义观”，为从如来藏缘起向法界缘起过渡之思想。法界缘起相较于如来藏缘起，最明显的特性是其为无尽之缘起。从如来藏缘起到法界缘起，关键在于如来藏自身之解构——从以如来藏为主之缘起，解构为诸法主伴圆融、同时无尽之法界缘起。在此转变中，“体义观”讲“体”与“义”之间的圆融无碍，实际即是对于如来藏之解构。对此，我们分别从“体义与理事”、“体义与十玄”等方面展开具体论述。
关键词：慧远 体义 心识 判教 如来藏缘起 法界缘起
Abstract: We believe that the "TiYi" is one core idea of Hui-yuan, former researcher does not pay much attention of it, so we mainly study on this concept. And through the "TiYi", we discuss the Huiyuan to teaching concept, consciousness, Buddha nature view, view of practice and other aspects of the mind, to do a general understanding of the thought of Hui yuan.
The first chapter of the thesis, discusses the concept of "TiYi". Generally speaking, the distinction between Hui Yuan "two levels are" and "special". The basic difference between them is that, one is "no one", and the special rule "distinctions". But strictly speaking, Hui Yuan said: "from the part of body of law", and the special rules of sexual. One method that "from the part of chaos", whether or not? Not. Hui Yuan think, one method is "no one", but also "without", that is "one divided Hui Yuan" concept -- "no one" is "one", "all" is divided into "meaning". In the community, the method of phase are not divided, but only for "righteousness" don't. Then, form and meaning what is the relationship? Hui Yuan said, "in the same body, with the meaning of million, for a body, that is the body", and the meaning is the relationship between the six phase system. At the same time, the law and the special law are not diametrically opposed, "taken by it to the meaning of" special law, Huiyuan will intake body, make the special law also has the characteristics of six phase of harmony. This kind of thought, for the Huayan "harmless", of "everything for everything" thought has the important inspiration.
The second chapter, we combine the semantic concept of Huiyuan to teach ideological analysis. Huiyuan's judgment of teaching concept, generally speaking, is "the two hidden" and "four", but the Huiyuan's intention, the judge, when only two reservoirs, four cases is not to "teach" category. Hui Yuan's judgment of teaching, the "teaching" and "case" to distinguish, this is for the development of the traditional theory in judging teaching view. "Teach" refers to the reservoir and the reservoir is the Bodhisattva two reservoir, "Zong" refers to the Abhidharma, honest, real and significant in four cases. Huiyuan the Mahayana "teaching" and "Zong" separated, on the one hand the egalitarian Mahayana teaching concept, on the other hand also stresses the Mahayana two cases with deep don't. There is a contradiction between the two, the solution is, the two were established in the focus on "people" rather than "teach": from "teaching", the Mahayana is equal, but from the "people", is to understand the different depths of the mahayana. In Mahayana Buddhism. Failed to understand what, but only stay in the "not really" level; on the contrary, the real case is significant to fully understand the true tathagata. The meaning and to teach the view relation is that the size of Huiyuan by understanding, for the teaching of the judgment, for four cases of choice, according to the view of meaning.
The third chapter, we combine the meaning of the concept of Hui Yuan mind thought analysis. On behalf of Hui Yuan as the South Division, the mind is its emphasis on. Huiyuan for consciousness discusses, in the chapter "Mahayana chapter - consciousness". In this chapter, Huiyuan listed more than 20 kinds of mental outlook, give a person with complex was the impression. Through the analysis, we summarize two kinds of basic concept of mind, "don't know" and "common acquaintance". Don't know the true and false identification including and three kinds of knowledge; a total of acquaintance, the general Tuo Alaya consciousness and six knowledge three. The distinction between real and false, don't know from separation of CO from speaking; truth and falsehood and speak. The fundamental basis of Huiyuan holdings of the two kinds of consciousness "concept is the body view of meaning:" Hui Yuan in real and false distinction between mind, really do with a knowledge of the "righteousness", so it can be made from the points and the -- by real and false from the point of "don't know" to speak of true false false and true; by and say "is met. Huiyuan by truth and falsehood from andharmony, inclusive of all the popular view of consciousness at that time.
The fourth chapter，we discusses the meaning, we simply view the application in other Buddhist concept. Hui Yuan's body view of meaning related to various levels of the ideological system of "environment, fruit", to all of us on the Buddha Hui Yuan's view, the concept of self-cultivation, Nirvana aspects of a brief analysis, to clarify the "righteousness" is the consistent Huiyuan the fundamental thought of Buddhism system.
Finally is the conclusion, discusses the character and influence of wisdom far thought. Hui Yuan thought personality, also from the "view of meaning". "Righteousness" and divided into two levels for. On the form level, pay attention to the grasp of the details, the stringent requirements and analysis; on the body, pay attention to the grasp of the overall requirements of harmonious. Hui Yuan attention to both, at the same time, pay attention to the integration, the Huiyuan has strict and perfect two personality. Influence of Hui Yuan thought is various, not all theory, we focus on the effect of Huayan speaking. We believe that the Huiyuan "meaning", from the origin to the Tathagatagarbha thought origin of law transition. The law origin compared to the Tathagatagarbha origin, characteristics of the most obvious is the endless origin. From the origin to the Tathagata law origin, the key lies in the deconstruction of Tathagatagarbha itself -- the origin from the Tathagata garbha, deconstruction as the main method with harmony, and endless origin. Through this change, "between the view of meaning" to speak "body" and "righteousness" harmonious, practical is to deconstruct the Buddha reservoir. In this regard, we separately from "the body justice and director", "the meaning and the ten aspects discussed metaphysics".
Key Words: HuiYuan "TiYi" consciousnesses Teaching classification genesis of athagata-garbha genesis of Dharma Realm
导师：魏常海教授
