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The bibliographic record is provided by 中華民國佛教華嚴學會=Huayen World Community.
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論「第一華嚴時」: 以智顗、法藏的判教觀為探討核心=The Study on the Timing of Buddha's First Teaching of Dharma: Focus on the Theories of Masters Zhi-Yi and Fa-Zang
Author 曹郁美 (著)=Tsao, Yu-mai (au.)
Source 華嚴學報=Journal of Huayen Buddhism
Volumen.1
Date2011.04
Pages163 - 196
Publisher中華民國佛教華嚴學會
Publisher Url https://www.huayenworld.org/
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Keyword華嚴經=HuaYanSutra; 五時八教=Fivetimes-eightteachings; 智顗=Zhi-yi; 法藏=Fa-zang; 一念十世=One-thought-encompasses-ten-time-cycles; 隱顯俱成= Connectedness-of-the-obvious-and-the-invisible
Abstract依照史實,世尊於菩提樹下夜睹明星而證悟,出定之後下座,赴鹿野苑為五比丘說法,此為佛之初轉法輪。然而大乘佛教史又說,《華嚴經》乃世尊證悟後於二七日(一說三七日)為法身大士說法。那麼依據天台宗的「五時八教」,「第一華嚴時」在前,「第二鹿苑時」在後,究竟何者才是佛的第一次說法?
應說:兩者皆是。乃因盧舍那佛與釋迦牟尼佛在《華嚴經》中本就是個「合體」,二者重疊在一起;故知「華嚴時」與「鹿苑時」、華藏世界與娑婆世界也是合體,也是重疊在一起。
所謂「重疊」,是指二佛雖處在不同的時空,但此時時空的距離因佛之威力、願力而瓦解。「時間」不再有前際、中際、後際;「空間」也不再有一由旬、百由旬、千萬億由旬的差別。在定中說法的舍那與在人間教化眾生的釋迦已合而為一──入定與出定不二,說「華嚴」與說「'阿含」也無分別,這是佛不可說的無上奧秘,也是《華嚴經》的閎旨。
本文以智顗、法藏的判教觀出發,闡述天台、華嚴二宗對「華嚴時」的詮釋,並舉出「本迹不二」、「一念十世」與「隱顯俱成」三方法,會通華嚴時、鹿苑時的歧異。「本迹不二」是指遮那為本、釋迦為迹,二佛在法界合而為一。「一念十世」是指在圓融的、理事不二的世界裏,時間已不再是世俗的、分秒剎那的、念念生滅的;而是每一念中具足過、現、未之三世,每一世又各別具足三世,如此共有九世,再加上現前一念共計十世。十世皆在一念之中包容、含攝,故知「華嚴時」與「鹿苑時」一時頓現,皆在一念中得。「隱顯俱成」則是指就娑婆眾生而言,舍那是「隱」、釋迦是「顯」,然就華藏眾生而言則相反。如此隱、顯不再是相悖離,而是和合的、無等差的。
理解了上述會通原理,「華嚴時」與「鹿苑時」就不再扞格不入;而有了深層意義。
ISSN22226685 (P)
DOIhttps://doi.org/10.30002/JHB.201104.0005
Hits195
Created date2016.04.25
Modified date2024.01.19



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