八十《華嚴．十地品》第六地的名句「三界所有，唯是一心」的三界 唯心，其本源歸結於「一心」，但此心是真心還是妄心，一直是學界間所 關注的重要議題。「三界」一詞，在原始、部派佛教時期，尚未歸結為一 心，到了大乘佛教時期的《十地經》或《華嚴經．十地品》，「三界唯 心」思想才成立。 本文所要探討的主題為「華嚴宗唯心的開展」，將依照時代的先後次 序，考察四種版本的說法。首先，〈十地品〉的唯心，又分為三界的起 源、〈十地品〉的四種心。其次，《十地經論》的唯心，主要探討心識 說，又分為心意識、阿梨耶識。再者，法藏的唯心，又分為染法緣起、十 重唯識。最後，澄觀的唯心，又分為相應心、不相應心，與十重一心。

The Sixth Stage of the Eighty Huayan Shidipin has a well-known statement: “All in the three realms is nothing more than one’s mind”, from which all phenomena originates. But whether this one mind is “true” or “false” has been the focus of the debate among educational circles all the time. In the original and sectarian Buddhist periods this “three realms” theory had not been generalized to “one mind” yet. And not until in the Shidijing or Huayan Shidipin of Mahayana Buddhism period had the thoughts of “three realms are mind only” been established tightly. The theme of this text “Development of Mind Only of Huayan School” will investigate four versions according to the order of the times. First of all, the “mind only” of Shidipin is stated, which will be divided into the origin of the three realms and the four kinds of minds in Shidipin. Secondly,“mind only”of Shidijinglun is stated, mainly probing into the mind and consciousness including mind, thought, perception and ālayavijñāna. Moreover, Facang’s thoughts of “mind only” will be divided into polluted dharma dependent arising and Tenfold-vijñaptimātratā. Finally, Chengguan’s viewpoints is divided into the corresponding mind, non-corresponding mind and Tenfoldone mind and expounded as well.