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華嚴宗密《起信論疏注》於「圓覺真心」之詮釋進路=True-Mind of Complete Enlightenment in Zongmi's Commentary on the Awakening of Faith in Mahayana |
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施凱華 =Shih, Kai-hua
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| Source |
華嚴學報=Journal of Huayen Buddhism
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| Volume | n.13 |
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| Date | 2021.06 |
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| Pages | 5 - 73 |
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| Publisher | 中華民國佛教華嚴學會 |
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| Publisher Url |
https://www.huayenworld.org/
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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 |
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| Keyword | 圓覺真心=True-Mind of Complete Enlightenment; 一心=One Mind; 真如=Suchness; 中道實相=True Appearance of the Middle Way; 五教教判=Classification of Five Teaching Divisions; 化法四教=Four types of transformative teaching |
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| Abstract | 華嚴宗密立基於由「圓覺真心」所開展之圓即圓遍圓攝一切法之根本原理之所在。以其教觀一體，故性相一如；以其教觀無別，故禪教一致；以其教觀融貫，故真妄一如；以其教觀無礙，故不變隨緣；以其教觀相即，故有無不二，乃至空有雙融而融即無礙的彰顯與圓現。立基於此《起信論》「一心開二門」之「終教」義理架構，宗密以其「圓覺真心」圓遍一切法之辯證基底出發，將《大乘起信論》中之「一心開二門」之真如自性緣起統攝染淨諸法義，與華嚴法界緣起之一真法界之法界一心究極圓融無盡無礙義，相互融遍融攝接軌與擴延，「一心」既是眾生心，亦是「法界一心」，更彰顯開展出法界總以「一心」為體，蘊具超越染淨又遍攝染淨之一真無礙法界的真實諦理。其融轉「一心開二門」義所呈顯之次第性、差別性、與相對性之一心具真如門、生滅門二門義，進而進行了各重義理之開展與擴延，此「一心」之體，透過超越染淨之融超融轉下，進而絕對化、超越化，與圓融化，乃至相即化。宗密開出表徵「堅實心」如來藏自性清淨不生不滅心，以之體現「一心」之核心諦理，正體現出宗密所開展之「靈知靈明靈妙圓現中道實相理之心」的內在底蘊與湛深理趣。此「靈鑒要妙中實」之「一心」，其融攝融貫華嚴「法界緣起」圓頓教觀義與天台「中道實相」圓頓教觀理，開展出實質聯結融攝之核心理據。以是之故，本論文將從四重義理向度，進一步的開展華嚴宗密於《起信論疏注》所體現之「圓覺真心」究極要義，以之圓詮「法界緣起」，五教教判之圓融詮釋，更以之彰顯出「圓覺真心」融貫一切教相觀心諸法，乃至融攝融會華嚴與天台圓頓教觀思想之真實要義與終極義趣。首先，探究華嚴宗密於「圓覺真心」之圓融超絕辯證：開展一切法皆為「圓覺真心」之示現與體現，以之開展法界重重無盡無礙緣起之真諦，並融通諸經諸教，融攝教相與觀心二門，並統貫「五教」教判於其中，而融攝無礙，融貫無餘。其次，論述華嚴宗密「圓覺真心」於「法界緣起」之融攝詮釋：開展華嚴宗密於《起信論疏注》中，以「無礙門」，鎔融會攝隨相、唯識、歸性等三門，皆會歸於一大法界緣起重重無盡圓融無礙之微妙義於其中，並以「法界一心」統攝融貫於此法界三觀及四法界義，所蘊具之重重無盡、事事無礙之不思議微妙真實義理。其三，開展華嚴宗密「圓覺真心」於五教教判之融貫詮釋：開展以「圓覺真心」，融構《大乘起信論》中之「一心開二門」之真如自性緣起，統攝染淨諸法義，與表徵華嚴法界重重無盡無礙緣起之一真法界，相互融遍融攝與擴延接軌，體顯，「一心」鎔融「五教」；「五教」含攝「一心」，相即互融無礙。其四，體現華嚴宗密「圓覺真心」於台賢圓頓教觀之融攝詮釋：開展圭峰宗密全面開展華嚴之別教一乘與法華之同教一乘之無有等差，相符一致之諦理表現，乃至華嚴之圓頓教觀思想與天台之圓頓教觀思想，咸體現出無有等差、無二無別之真實諦理。
The True-Mind of Complete Enlightenment is the principle interpreted by Zongmi (780-841) to explain that the completion of enlightenment applies to all phenomena. Based on the conformity of Buddhist teaching concepts and meditating realizations, the essence and the form are consistent; the mediation and the teaching have no difference; the reality and the delusion are one. Therefore, there is no conflict between the teaching and the realization. Stillness is interwoven with the conditional trend. Existing and non-existing are nondual in accordance with each other. Being and nonentity are in harmony with no obstacles. It gives the prominence to the realization of the Complete Enlightenment. Based on Two Aspects from One Mind in Awakening of Faith in the Mahayana, Zongmi dialectically initiates the structure of the Final Teaching to interpret the True-Mind of Complete Enlightenment applying to all phenomena [sarvadharma]. He connects the dependent arising of originate Suchness with the Interdependent Co-arising of Dharmadhatu in Huayen doctrines. The Dependent Arising of Suchness, which dominates all things, either pure or impure, interfuses consummately with One Mind of True Dharmadhatu. They absorb each other harmoniously, co-manage each other smoothly and expand themselves unlimitedly. One Mind is the mind of sentient beings. It means the ultimate one Mind of Dharmadhatu as well. The Mind is the essence of Dharmadhatu, the ultimate truth that contains all phenomena but also transcends all of them. The integration of Two Aspects from One Mind displays the ordinality, the difference and the relativity between the aspect of Suchness and the aspect of Birth-and-Death. It is also extended to cover all teaching doctrines. The essence of One Mind transcends all phenomena, either pure or impure to become absolutely superior harmony as a whole. The Substantial Mind [Hṛdaya] focused by Zongmi is the inherent true Buddha-Nature [Tathāgatagarbha] purely being free from birth-and-death. It is used by Zongmi to exemplify the core matter of One Mind and to support his philosophy that emphasizes the whole complete quality of One Mind. This Mind concatenates the Complete-and-Sudden teaching concepts in both Huayen and Tiantai schools to be one substantive center that coordinates the Interdependent Co-arising of Dharmadhatu in Huayen and the True Appearance of Middle Way in Tiantai. Hence, this dissertation contains four perspectives to develop the ultimate meaning of the True-Mind of Complete Enlightenment in Zongmi's Commentary on the Awakening of Faith in the Mahayana. It explains the interdependent co-arising of Dharmadhatu by Five Teaching Divisions and highlights True-Mind of Complete Enlightenment to integrate all teachings and meditating realizations. The combination even more extendedly covers the C |
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| Table of contents | 壹、前言 13
貳、華嚴宗密《起信論疏注》於「圓覺真心」之圓融超絕辯證 16
參、華嚴宗密「圓覺真心」於「法界緣起」之融攝詮釋 31
肆、華嚴宗密「圓覺真心」於五教教判之融貫詮釋 42
伍、華嚴宗密「圓覺真心」於台賢圓頓教觀之融攝詮釋 50
陸、結論 66
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| ISSN | 22226685 (P) |
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| DOI | 10.30002/JHB |
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| Hits | 169 |
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| Created date | 2021.07.27 |
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| Modified date | 2021.08.20 |
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