澄觀般若性空思想之研究以《華嚴法界玄鏡》「真空觀」為主=The Research of the Chengguan’s “Middle Way” ideas: Focus on ”The Profound Mirror of the Dharma-dhātu in the Garland Sūtra “contemplation of real emptiness”
To understand the mainstreamed concepts of the Middle Way school of Chinese Buddhism（漢傳佛教中觀學）, I select Huayan Sizu Chengguan （華嚴四祖澄觀 738-839） from Chinese Buddhist thinkers for the study. The essay ―Huayan fajiexuanjing ‖（《華嚴法界玄鏡》）（which also known as xuanjing）is the very first article interpreting ― Huayan fajie Guanmen‖（《華嚴法界觀門》）, Its explanation is imitated by later generations. In addition to the way of explanation, researchers consider four sentences and ten ways of ‘ contemplation of real emptiness ‗ as the fundamental disciplines when the Huayan sects to observe the real emptiness. Therefore, Chengguan interprets the essay " Contemplation of Real Emptiness " in accordance with empty meditation‘s methods so as to emphasize the prajñā emptiness ideas of meeting the mean is one to be looked into. This paper adapts text-analysis and scripture interpretation method, mainly relying on the Chengguan‘s interpretation of ‗contemplation of real emptiness‘ in the” Huayan fajie xuanjing”（《華嚴法界玄鏡》）. Furthermore, the paper is supplemented by interpretations from others related explanations. Through cross comparison and consolidation,the results are: Chengguan interprets ―the prakŗtī-śūnyatā of Pratītya-samutpanna,‖ with the perspective of ―as‖ ―separable‖ and ―the prakŗtī-śūnyatā of Pratītya-samutpanna‖ reason. It excludes the extinguished emptiness, distinctive form as empty and both distinctive form as empty and separable empty ―, revealing neither as nor separable‖ of ―distinctive form and emptiness are inseparable.‖ 1. From interpreting "contemplation elucidating emptiness as indivisible from distinctive,‖ it shows that ―neither ji nor separable‖of ―emptiness and distinctive form are inseparable." 2. From interpreting "contemplation of the non-obstntction between distinctive form and emptiness with the mentioned ―distinctive form and emptiness‖ are inseparable" and ―emptiness and distinctive form‖ are inseparable," we get "contemplation of the non-obstntction between distinctive form and emptiness." 3. we get the "contemplation of the non-obstntction between distinctive form and emptiness." Eventually, interpreting ―the contemplation of devoid of extinction without sustenance,‖ 4. Eventually, interpreting ―the contemplation of devoid of extinction without sustenance,‖ we get the result of all the dharmas are not available, not available also unavailable, this language also not be subject, and tends to the mean of the devoid of extinction without sustenance. To conclude, the paper discovers the Prajñā emptiness thoughts in the interpretation of ― The mutual dependence of form and empty ‖ in " contemplation of real emptiness, " by Chengguan does integrate the fundamental empty meditation and That one mind is three meditations of T‘ien-t‘ai School in ― Hŗdaya Sūtra”.
