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澄觀《華嚴經疏鈔》與老學之交涉=The Relationship between Chengguan’s Huayanjingshuchao and Lao-ology |
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釋正持 (著)=Shih, Zheng-chi (au.)
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| Source |
正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
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| Volume | n.76 |
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| Date | 2016.03.25 |
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| Pages | 57 - 104 |
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| Publisher | 正觀雜誌社 |
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| Publisher Url |
http://www.tt034.org.tw/
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| Location | 南投縣, 臺灣 [Nantou hsien, Taiwan] |
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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 | 作者為南華大學宗教學研究所博士後研究員
2015/05/01 收稿，2015/08/28 通過審稿 |
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| Keyword | 澄觀=Chengguan; 《華嚴經疏鈔》=Huayanjingshuchao; 《老子》=Laozi; 老學=Lao-ology; 借用=borrowing |
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| Abstract | 唐代在文化思想上，採取了儒、釋、道三教並行的政策，佛教界亦受到此思潮的影響，與道家之老學產生了會通的傾向，其中華嚴宗四祖澄觀之《華嚴經疏鈔》，就大量援引老學義理。澄觀於《華嚴經疏鈔》引用外典部分，散落於各品，並不集中，經筆者之統計發現，引用外典次數最多者為儒家之《周易》，其次為道家之《老子》、《莊子》，此二書之引用次數相當。筆者曾探討過〈澄觀《華嚴經疏鈔》與易學之交涉〉，本文則來論述《華嚴經疏鈔》與老學之交涉。澄觀引用《老子》的類型，分為三類來討論：借用《老子》，闡明華嚴教理；將《老子》視為外道；以《老子》來解釋詞義。其中第一類，例句最多，也是澄觀引用《老子》的主要目的；第二類，有三例，說明了澄觀對於三教的態度，以及對於佛教所抱持的立場；第三類，有二例，只是一般詞義的解釋，較沒有特殊的意義。唐代老學發展的概況，主要介紹澄觀引用的二種老學注本，以《御注》為主，《河上公注》為輔。唐代老學對澄觀之影響，先介紹澄觀引用《老子》原典次數最多者為「道法自然」，也是初唐時期佛道二教思想論爭的主要議題；其次說明澄觀引用老學注本之思想特色為《河上公注》之天道觀、《御注》之宇宙生成論。
In the Tang Dynasty, the three sects, Confucianism,Buddhism and Taoism, were combined in culture and thoughts. Influenced by this trend, Buddhism combined itself with Lao-ology of Taoism. For instance, in Huayanjingshuchao, the citations from Lao-ology appeared in different parts rather than one part. Moreover, in Huayanjingshuchao, compared with all the other books of the other sects, Zhouyi was cited more, followed by the Taoist classics--Laozi and Zhuangzi. Therefore, “The Relationship between Chengguan’s Huayanjingshuchao and Yi-ology” had been discussed, and “The Relationship between Chengguan’s Huayanjingshuchao and Lao-ology” is explored as follows. First, these citations related to Laozi are classified into three types: borrowing Laozi to clarify the thoughts of Huayanjing, viewing Laozi as the thoughts of heretics, and adopting Laozi to explain the meanings of the words. Secondly, the first type had the most example sentences, and it was also the main purpose for Chengguan to cite Laozi. As for the second type, which has three instances, it unfolded Chengguan’s attitudes toward the three sects. Regarding the third type, which has two instances, Laozi is used to explain the meanings of the words with no special purpose. After inspecting the development of Lao-ology in the era, the two notes, Yuzhu and Heshanggongzhu, Chengguan had quoted are mainly introduced. The concepts of Lao-ology in the era which influenced Chengguan most are two. One is “Imitation
of Nature,” the concept which Chengguan quoted most from Laozi and is the most important issue of ideological debating between Buddhism and Taoism in the earlier dynasty. The other one is that the specific concepts Chengguan quoted from Laozi are Cosmic View in Heshanggongzhu and Universe Generation in Yuzhu. |
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| Table of contents | 一、前言 59
二、澄觀引用《老子》之類型 61
（一）借用《老子》，闡明華嚴教理 62
1.「眾妙」與「相大」 64
2.「重玄」與「空空」、「損之又損之」與「遣之又遣之」 66
3.「柔弱勝剛強、天下之至柔，馳騁天下之至堅」與「柔勝剛，弱勝強」、「他人陵我以剛強，我則騁之以柔和」 70
4. 「當其無，有車(器)之用、有之以為利，無之以為用」與「乘虛空身」、「內空外假」 71
（二）將《老子》視為外道 76
1.儒道二家，歸結為二因 77
2.批評儒道二家之邪見 78
3.批評道家之「道法自然」 82
（三）以《老子》來解釋詞義 84
三、唐代老學的發展及對澄觀之影響 85
（一）唐代老學發展的概況 86
（二）唐代老學對澄觀之影響 91
1.澄觀引用《老子》原典次數之分析 92
2.澄觀引用老學注本之思想特色 92
四、結論 96 |
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| ISSN | 16099575 (P) |
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| Hits | 1067 |
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| Created date | 2016.11.16 |
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| Modified date | 2017.09.07 |
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