|
|
|
 |
|
|
|
|
|
|
淨土初章和華嚴終章的對論：以大乘佛教史觀為軸=The Dialogue between Sukhāvati-vyūha Sūtra and Avataṃsaka Sūtra: Focus on the Concept of the Buddhist History |
|
|
|
| Author |
陳敏齡 (著)=Chen, Miin-ling (au.)
|
|---|
| Source |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
|
|---|
| Volume | n.21 |
|---|
| Date | 2013.06 |
|---|
| Pages | 37 - 62 |
|---|
| Publisher | 圓光佛學研究所=Yuan Kuang Buddhist College |
|---|
| Publisher Url |
http://www.ykbi.edu.tw/
|
|---|
| Location | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 中文=Chinese |
|---|
| Keyword | 法藏菩薩=Dharmakāra Bodhisattva; 善財童子=Sudhanakumāra; 「從果向因」的菩薩=the returning Bodhisattva; 佛教史觀=the Concept of the Buddhist History |
|---|
| Abstract | 華嚴和淨土兩個系統的經典，到底誰先誰後、彼此又有何等關連？雖歷來有各種解釋，但如衆所周知，在《華嚴經》的最終章－〈入法界品〉，則是以導歸極樂作為終結。《華嚴經》這般的舖陳或編集方式，確實留下不少耐人尋味的思考空間。
本論文基本上著眼於《無量壽經》序章和《華嚴經》終章〈入法界品〉在說法形式和菩薩道的表現內容上若干的共通點，說明大乘經典如何透過歷史和神話交錯的光影，揭示宗教不同於歷史的永遠性，並詴圖依這種大乘佛教史觀的理解，闡明淨土初章和華嚴終章的一貫之道。
而綜合比較法藏菩薩和善財童子兩個佛教神話，大抵可歸納幾個共通點，
(1)兩者皆以五十三作為象徴性的數字。
(2)兩者皆採用神話的體裁，追溯釋尊悟道的源頭。
(3)兩者皆是以人間為本的菩薩道。
(4)兩者皆採取二重構造的方法，說明「從果向因」的菩薩，並藉此啓示「因果一如」的法界。
依此可見，法藏菩薩和善財童子兩個佛教神話，都是象徴釋尊的前身，故兩者皆為「從果向因」的菩薩，所以《無量壽經》在經文的一開始尌說十六菩薩已「八相成道」，和〈入法界品〉的善財童子一身具足佛傳的縮影，皆以從果還因的菩薩為主題，誠有異曲同功之妙。
若從佛教史觀的角度來說，法藏菩薩和善財童子兩個佛教神話，都採取二重構造的方法，說明「從果向因」的菩薩，並藉此說明那個「看不見的背景」，應是屬於或者傾向於主張佛教為「從釋迦牟尼以前開始」的立場，也顯示大乘佛教超歷史性面向之深層意義。當然，這也並非尌是否定一般依時代前後的歷史觀，而是強調宗教超越歷史的永恆性，若借用華嚴的術語來說，或可云、二乘・三乘都是相對的歷史觀，只有別教一乘方是指向超越的歷史，而真正的佛教，是入於歷史又超越歷史，而這也方可說是大乘所謂「入世即出世、出世即入世」的菩薩精神吧。
As we all know that the ending of Avataṃsaka is conducted to come back to the Pureland, but the relation between Amitabuddha and Vairocana is an eternal puzzle.
This thesis is major on two Jātakas in Mahāyāna Sūtra. One is the Dharmākara Boddhisattva in Sukhāvati-vyūha Sūtra, another one is Sudhana in the last chapter of Avataṃsaka, namely Gandavyūha.
By analyzing the narrative style and the meaning of these two Jātakas, it has reached some conclusions.
(1) two Jātakas all use 53 as the symbolic number.
(2) two Jātakas all retrospect to the origion of Sākyamuni′s enlightment.
(3) two Jātakas all display the track of Boddhisattva basing on humanlife.
(4) two Jātakas all use twofold construction to show that the Boddhisattva is transferring from the Buddhakṣetra.
Because the two Jātakas all symbolize the previous life of Sākyamuni, so the two Boddhisattvas all be described as having experienced Eight Great Events like Buddha himself. For this reason, we can call the Boddhisattva as “returning Boddhisattva”.
In conclusion, it is clear that the two Jātakas all use twofold construction, and from the concept of “returning Boddhisattva” to display “the unvisible background”. So if we come back to the view of the concept of the Buddhist History, this is indeed belonging to “the second viewpoint”, namely that the history of Buddhism is started before Sākyamuni Buddha. Anyhow through the analysis of the mingling shadow between religion and history, I wish it is clear to express the trans-historical meaning of Mahāyāna Buddhism.
|
|---|
| Table of contents | 前言：何謂佛教史觀 41
一、華嚴和淨土經典的相互關係 43
（一）淨土經典和華嚴思想 44
（二）華嚴經典和淨土思想 45
二、淨土序章和華嚴終章說法形式的特色 46
（一）無量壽經序章的說法形式 46
（二）華嚴經〈入法界品〉的說法形式 47
三、法藏菩薩和善財童子菩薩道的歷程 49
（一）無量壽經法藏菩薩的因緣譚 49
1.過去五十三佛的系譜
2.法藏菩薩物語的多重意象
3.法藏菩薩神話的原型及意圖
4.從果還因的法藏菩薩
（二）華嚴經善財童子的求道物語 54
四、法藏菩薩和善財童子的綜合比較 57
結語：淨土初章和華嚴終章的一貫之道 58 |
|---|
| ISSN | 16086848 (P) |
|---|
| Hits | 1117 |
|---|
| Created date | 2014.01.28 |
|---|
| Modified date | 2017.08.15 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
