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從《華嚴法界玄鏡》「真空觀」論澄觀的般若性空思想=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” |
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| 作者 |
釋傳德 (著)=林銘光 (au.)
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| 出處題名 |
全國佛學論文聯合發表會論文集（第29屆）
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| 出版日期 | 2018.09 |
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| 頁次 | 223 - 248 |
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| 出版者 | 圓光佛學研究所 |
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| 出版地 | 桃園市, 臺灣 [Taoyuean shih, Taiwan] |
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| 資料類型 | 會議論文=Proceeding Article |
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| 使用語言 | 中文=Chinese |
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| 附註項 | 1. 作者為華梵大學東方人文思想研究所博士班五年級。 |
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| 關鍵詞 | 真空觀=contemplation of real emptiness; 澄觀=Chengguan; 無礙=nonobstruction; 色=form; 中道=mean |
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| 摘要 | 為了解漢傳佛教中觀學的主流思想,筆者從漢傳佛教的思想家中,選擇華嚴宗四祖澄觀(738-839年)為研究對象。其著作《華嚴法界玄鏡》為首見專門註釋《華嚴法界觀門》之文者,其詮解方式亦為後人所仿效,加以《華嚴法界玄鏡》中「真空觀」之四句十門觀法即為華嚴宗人觀修契入空性慧教理依據之一。故澄觀依據那些空觀的方法或理論來詮解「真空觀」一文,以顯其契入中道之般若性空思想,是值得探究之主題。本研究,採文獻分析法,及經文詮釋法,針對澄觀對「真空觀」一文之詮釋為主,以澄觀其他相關論著之詮釋為輔,交叉比對,依次整理,結果發現:澄觀主要是從「即、離」的面向及依緣起性空之理,針對原本二元對立之「色」與「空」,透過智解,即觀即行,最後銷鎔歧見,契入圓融無礙之理法界,而其觀修進路為:一、從詮解「會色歸空觀」時,先破斥「斷滅空、色即空、色即空亦離空」之非,再顯其「不即不離」之「色即是空」的正理。二、從詮解「明空即色觀」時,先破斥「空離色、空即色、空即色亦離色」之非,再顯其「不即不離」之「空即是色」的正理。三、從詮解「色空無礙觀」時,歸納前二觀之「色即是空」及「空即是色」,可得「色空無礙」。四、從詮解「泯絕無寄觀」時,得到一切法皆不可得,不可亦不可,此語亦不受,逈絕無寄之中道境界。最後,本研究還從澄觀對「真空觀」一文中「色空相望」的詮釋中,發現他在詮解「真空觀」一文時,所呈顯之般若性空思想,係吸納了《大般若經》最精要之《心經》的空觀及天臺宗一心三觀的思想。
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 fajie xuanjing ‖(《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 theperspective 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”. |
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| 目次 | 一、前言 227
二、選定「真空觀」一文為論述主題之理由 228
（一）主題獨立、完整 228
（二）「真空觀」解決了哲學史上存而未決的思想體系 228
（三）越晚期著作，越可代表其思想 229
（四）觀修「真空觀」可契入中道 229
三、澄觀對「真空觀」之詮解，顯其般若思想 230
（一）會色歸空觀 230
（二）明空即色觀 234
四、略論澄觀詮釋「真空觀」244
（一）詮釋《華嚴法界觀門》一聞之影響 244
（二）能讀修此觀法入法界亦可為理事及事事無礙觀之前行 245
（三）通向圓融自在 245
五、結語 246
參考文獻 |
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| 點閱次數 | 703 |
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| 建檔日期 | 2019.02.19 |
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| 更新日期 | 2023.09.26 |
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