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毘盧遮那佛的「十身說法」 - 以唐譯《華嚴經》與澄觀《華嚴疏鈔》為主=Vairocana's Dharma Preaching Through the Ten Aspects of the Buddhakaya: Mainly Referencing to the Avataṃsaka Sūtra translated in Tang Dynasty along with the Avataṃsaka Commentaries and Subcommentaries by Chengguan |
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| Author |
林益丞 (著)=Lin, I-cheng (au.)
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| Source |
中華佛學研究=Chung-Hwa Buddhist Studies
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| Volume | n.23 |
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| Date | 2022 |
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| Pages | 1 - 36 |
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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/
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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 |
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| Note | 作者爲國立政治大學中國文學系博士生 |
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| Keyword | 《華嚴經》=Avataṃsaka Sūtra; 毘盧遮那佛=Vairocana Buddha; 澄觀=Chengguan; 《華嚴疏鈔》=Avataṃsaka Commentaries and Subcommentaries; 十身=Ten Aspects of the Buddhakaya |
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| Abstract | 漢傳佛教對於「毘盧遮那佛」的佛格，以及其與釋迦牟尼的關係，古
來諸說並存，無有定論。在各式佛身理論中，以「三身說」最為盛行，毘
盧遮那也被判定為不具形象、不可說法的法身佛。然而《華嚴經》的「世
尊」，名為「毘盧遮那」，也名為「釋迦」，在經中可見到他放光、昇
天、說法等等的作為，似乎不存在毘盧遮那必定是法身佛而且不說法的事
實，反而是一位可以顯相、可以說法的佛陀。
華嚴宗認為《華嚴經》非三身說，判定毘盧遮那為「十身佛」、「法
界身」，其內涵包括器世間、眾生世間與智正覺世間。其中，澄觀（738-
839）《華嚴疏鈔》根據《華嚴經》與華嚴宗的佛身觀，認為毘盧遮那作
為十身佛，含攝一般所說的三身佛。他並且說明毘盧遮那說法不是只能透
過語言，舉凡菩薩說、眾生說，國土說，乃至光明、雲臺、菩提樹等一切
現象事物，只要是在彰顯法界義理的當下，即是毘盧遮那的法界身說法。
From the past, there have been various thoughts and theories about Vairocana’s
Buddha Characteristic and the relationship to Shakyamuni Buddha in Chinese
Buddhism, yet there isn’t any conclusions made up even today. Among these
theories, the concept of the Trikāya 三身說 is most commonly adopted in
Chinese Buddhism, in which Vairocana is described as The dharmakāya
Buddha, who has no physical appearance and doesn’t preached the Dharma.
Nonetheless, in the Avataṃsaka Sūtra 華嚴經, Bhagavat, referring to not only
Vairocana but also Shakyamuni Buddha, is able to shine brilliant radiance, to
ascend to heaven and to preach the Dharma, which seems to contradict the idea
that Vairocana is just a dharmakāya Buddha, who doesn’t preach the Dharma,
but instead a Buddha that does appear physically and preach the Dharma.
The Huayen school believes the Avataṃsaka Sūtra has no indication of the
concept of the Trikāya, and defines Vairocana as the Ten-kāya Buddha 十身佛
and the dharmadhātu as the buddhakāya, 法界身, which embodied the realms
of matters 器, beings 眾生, and the Buddha’s mind 智正覺. The Avataṃsaka
Commentaries and Subcommentaries (Hua-Yen Shu-Chao, 華嚴疏鈔 ) by
Chengguan (澄觀, 738-839) referenced the Avataṃsaka Sūtra and Huayen
school’s theory of Buddhakaya to show that the concept of Trikāya is included
within the concept of Ten-kāya Buddha. Furthermore, Chengguan claimed that
the way Vairocana preaches the Dharma is not limited to linguistic expressions.
Rather, Dharma could be delivered via bodhisattvas, sentient beings, countrylands,
or even all phenomena such as illuminations 光明, pedestal clouds 雲
臺, Bodhi tree 菩提樹, or anything that is able to present right away the truth
of the Dharma realm, which is always a way of Vairocana preaching the
Dharma. |
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| Table of contents | 一、前言 3
二、《華嚴經》教主毘盧遮那的佛格 4
（一）經中世尊、遮那、釋迦的描述 4
（二）毘盧遮那佛為十身佛 12
（三）十身佛可見可聞 18
三、由「教體」再論毘盧遮那說法 22
（一）諸法顯義：從「事能顯義」到「三世間說法」 23
（二）攝境唯心：眾生心中佛說 29
四、結論 31 |
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| ISSN | 1026969X (P) |
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| Hits | 213 |
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| Created date | 2023.03.10 |
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| Modified date | 2023.03.10 |
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