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Ch'eng-kuan on the Hua-yen Trinity=澄觀的華嚴三聖觀 |
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| Author |
Gimello, Robert M. (著)=詹密羅 (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.9 |
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| Date | 1996.07 |
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| Pages | 341 - 411 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Note | Robert M. Gimello is a The University of Arizona. 作者詹密羅為亞利桑那大學教授。 |
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| Keyword | Ch'eng-kuan=澄觀; Vairocana=毘盧遮那; Samantabhadra=Visvabhadra=普賢菩薩; Hua-yen=華嚴; Manjusri=文殊菩薩 |
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| Abstract | One of the interpretive devices that Ch'eng-kuan (澄觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Ta-fang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of philosophical categories that he believed to be central to the sūtra ── categories like "cause" (yin 因), "fruition" (kuo 果), "faith" (hsin 信), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries.
在澄觀詮釋《大方廣佛華嚴經》的要義中，有一項著名的方法，是以「三對」說明華嚴三聖 (毘盧遮那佛、文殊師利菩薩、普賢菩薩) 的圓融觀門。他以他所認為的《華嚴經》中心哲學思想如:因、果、信、解、智、行、理等，來呼應三聖；華嚴學人的觀想和宗教修持豐富而生動，就在上述條目中，與他們的哲學思維會合。雖然澄觀在他的若干作品中也採用這種方法，但表現得最好的還是在〈三聖圓融觀門〉這篇短文中，這是他晚年的著作。這像許多華嚴作品一樣，這篇文章在澄觀圓寂後不久就從中國消失了。幸好保存於韓國和日本，十九世紀末葉，才從日本請回中國。在中國或在西方，該文還沒有人做應有的研究。本文旨在比對現有的中文版本，並譯成英文附加評註。在本文和譯註的前面有一篇簡介，附錄則詳細討論版本史、各種版本，以及現有的若干意譯和註疏。 |
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| ISSN | 10177132 (P) |
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| Hits | 1980 |
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| Created date | 1998.04.28
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| Modified date | 2017.06.16 |
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