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從超越到圓融：論華嚴宗對印度大乘佛學的幾處誤讀=From Transcendence to Yuanyong: On Some Misinterpretations of Huanyan School of Indian Mahayan Buddhist Teachings |
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吳學國 (著)=Wu, Xue-guo (au.)
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王斯斯 (著)=Wang, Si-si (au.)
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| Source |
南京社會科學=Social Sciences in Nanjing
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| Volume | n.12 |
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| Date | 2014 |
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| Pages | 37 - 44 |
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| Publisher | 南京市社會科學編輯部 |
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| Location | 南京, 中國 [Nanjing, China] |
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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 | 吳學國，南開大學哲學系教授、博導。
王斯斯，南開大學哲學系博士生。
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| Keyword | 般若=wisdom; 三性一際=Non-difference of tvi-svabhava; 理事圓融=Lishi Yuanyong; 事事無礙=Shishi Yanyong |
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| Abstract | 印度大乘佛教的精神是超越的，它否定一切現實存在的自為真理性，堅持色空、性相的本體論區分；反之，華夏精神是自然的，把體驗當下現實中萬物的圓滿具足、互生互容、融通無滯的整體性當成最高智慧。華嚴的幾個最基本的觀念，如三性一際、理事圓融、事事圓融，分別來自對大乘唯識的三性說和般若的色空不二、諸法平等思想的獨特解。通過這種解讀，華嚴以理事的融通一如彌合了大乘對色空、性相的本體論區分，以諸法現存的圓滿具足消融了大乘對現實存在的否定，從而使華嚴思想實現了從超越到圓融的轉移，也就是脫離印度大乘佛教本來的精神而向華夏自然精神傳統靠攏，因而這是一種根本的誤讀。這種誤讀，由於華嚴思想本身是在華夏精神傳統背景下展開的，因而應視為華嚴受後者影響的結果。
The spirit of Indian Mahayan Buddhism is transcendent，whereas the spirit of Chinese culture is naturalistic. Some fundemental concepts of Huanyan school, such as Non-difference of tri-svabhava, Lishi Yuanyong and Shishi Yuanyong were produced by misinterpretations of Chinese Buddhism of Indian Mahayan Buddhist Teachings, e.g. Tri-svabhava theory, Advait ( non-two ) of rupa and sunya, Sama( equalness ) of all dharmas( beings ). Those misinterpretations developed under influence of Chinese tradition of natural thought. They introduced the shift of Huanyan thought from transcendence to Yuanyong. |
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| Table of contents | 一、從“三性各別”到“三性一際” 38
二、從“色空不二”到“理事圓融” 40
三、從“諸法平等”到“事事圓融” 42
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| ISSN | 10018263 (P); 10018263 (E) |
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| Hits | 10 |
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| Created date | 2023.12.19 |
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| Modified date | 2023.12.19 |
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