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從「真如緣起」到「法界緣起」的進路--「一心」觀念的確立 |
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| Author |
黃俊威 (著)=Wong, Chun-wai (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.7 |
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| Date | 1994.07 |
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| Pages | 287 - 314 |
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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/publication_tw.php?id=12
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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; 英文=English |
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| Keyword | 法界; 緣起; 真如; 法界緣起; 真如緣起 |
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| Abstract | 在中國大乘佛學思想中，華嚴宗的「法界緣起觀」，可以
說是最具中國思惟特色的佛教哲學.《華嚴經》中也常言
道：三界虛妄，唯是一心作. 這種把一心看作是顯現「法界
緣起」的真心觀念，更不禁讓人對佛教的形上學系統，產生
一股油然的欽佩之情! 然而，一個思想的產生，它絕對不可
能是孤立而起或一蹶即成的; 換言之：佛教的思想發展，也
須要有一段漫長的思想背景作為蘊釀，最後才會開花結果
，枝葉茂盛. 因此，從思想史的角度而言：華嚴思想雖是
體系龐雜，牽涉的範圍甚廣，但總有一條思想史的脈絡可循
!
而本論文的寫作目的，便是希望能透過「思想史的溯還
法」，分別探討「法界緣起」「真如緣起」間的思想關系
，作為整個「法界緣起」的思想序曲.
事實上，「法界緣起」的思想，主是以前期的「業感
緣起」，「賴耶緣起」，「真如緣起」乃至「如來藏緣起」
作為理論的伏線. 因此，研究「法界緣起」的思想史，事實
上，就等於在研究「緣起」思想，在不同時期的詮釋史; 由
於佛教的「緣起」思想，在不同時期中，就分別有不同的
詮釋態度，所以，集合了這不同時期的詮釋內容，便正好構
成了整個「緣起」思想的詮釋史.
As we know the idea of `Dharma-Dhatu-Pratitya-
Samutpada (法界緣起) in Hua-Yen Buddhism is a kind
of "Chinese style thinking" Buddhist philosophy in
Chinese `Mahayana` Buddhism. The `Gandavyuha-sutra`
always said "the three categories of life (`tri-
dhatu`; 三界) is unreal，they are only created by
one-mind (eka-citta; 一心)"(三界虛妄，唯是一心作).
Therefore，this one-mind seen as a real-mind to
generate the `Dharma-Dhatu-Pratitya-Samutpada` (the
relative existence of the world)，so we may feel
very suprise to those metaphysical systems of
Buddhism. However，it is impossible for the
isolation or the great jump of the formation of
idea, in other words, the formation of the idea of
Buddhism must depend on the long historical
development. According to the historical view，even
though the structure of the idea of Hua-Yen Buddhism
is very complicated，indeed，we still believe that
we can also find out the historical route of the
idea.
So the end of this Dissertation is trying to
find out the historical route of the idea between
`Dharma-Dhatu-Pratitya-Samutpada` and `Tathata-
Pratitya-samutpada` (真如緣起) by the historical
reductive method.
Therefore，the idea of `Dharma-Dhatu-Pratitya-
`Samutpada` really depents on the long historical
development of `Karma-Pratitya-Samutpada`(業感緣起),
`Alaya-Pratitya-Samutpada` (賴耶緣起),
`Tathata-Pratitya-Samutpada` (真如緣起)，even
of the `Tathagata-Pratitya-Samutpada.` In this way,
the historical research of `Dharma-Dhatu-Pratitya-`
`Samutpada` is equal to the "Hemeneutical History of
`Pratitya-Samutpada` "(緣起的詮釋史)，indeed. So
the "Hemeneutical History of `Pratitya-Samutpada` "
represents the differnet explanation of `Pratitya-
Samutpada` (緣起) in different historical ages. |
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| ISSN | 10177132 (P) |
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| Hits | 1487 |
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| Created date | 1998.07.22
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| Modified date | 2017.06.16 |
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