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華嚴宗緣起的開展： 以〈十地品〉為核心=Development of Origins in Huayan School: Taking the Ten Bhūmis of Avataṃsaka Sūtra as the Core |
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| 著者 |
釋正持 (著)=Shi, Zheng-chi (au.)
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| 掲載誌 |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| 巻号 | n.25 |
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| 出版年月日 | 2015.06 |
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| ページ | 1 - 30 |
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| 出版者 | 圓光佛學研究所=Yuan Kuang Buddhist College |
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| 出版サイト |
http://www.ykbi.edu.tw/
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| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為南華大學宗教學研究所博士後研究員。 |
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| キーワード | 〈十地品〉=Ten Bhūmis of Avataṃsaka Sūtra; 《十地經論》=Treatise on the Daśabhūmika Sūtra; 法藏=Fazang; 澄觀=Chengguan; 緣起=Pratītyasamutpāda |
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| 抄録 | 十二緣起，它是佛教的基本教義，共通於大小乘。在原始佛教時期的十二緣起，主要是順逆觀流轉與還滅二門，仍是較素樸的原貌。到了大乘佛教時期，八十《華嚴．十地品》之「十二有支，皆依一心」，將十二緣起之本源歸結於「一心」，而使得十二緣起說，轉變為「一心緣起」說。由於〈十地品〉提出了「一心緣起」，將一心做為宇宙萬法的本源，而從不同的面向來說明心體，使得大乘佛教發展成唯心論，對中國佛教之宗派產生了重大的影響力。但此心是真心或妄心呢？一直是學界間所關注的重要議題。本文所要探討的主題為「華嚴宗緣起的開展」，將依照時代的先後次序，考察四種版本的說法。首先，〈十地品〉的緣起，又分為十二緣起的起源、〈十地品〉的十二緣起。其次，《十地經論》的緣起，分為成答相差別、第一義諦差別、世諦差別三種觀門。再者，法藏的緣起，則分為〈十地品〉之「依持門」、《十地經論》之詮釋。最後，澄觀的緣起，則是從一念心頓具十二因緣來談。
The concept of Dvādaśāṅga Pratītyasamutpāda (twelve Nidānas)is the basic doctrine of Buddhism that is commonly known in both Mahāyāna and Hīnayāna Buddhism. Moreover, in original Buddhism, twelve Nidānas were divided into two parts, transformation and development, which were observed by applying positive and negative Vipaśyanā. This kind of practice was relatively plain and original. By the time there was Mahāyāna Buddhism, in Ten Bhūmis of Avataṃsaka Sūtra, the origin of Dvādaśāṅga Pratītyasamutpāda was attributed to “the all twelve branches are generated from one mind”; this means the study of Dvādaśāṅga Pratītyasamutpāda became a study of “Pratītyasamutpāda of one mind”. With the concept of “Pratītyasamutpāda of one mind”, offered in Ten Bhūmis of Avataṃsaka Sūtra, stating that the one mind is the origin of all Dharmas in the universe, mind of the beings is thus explained in different aspects. This makes Mahāyāna Buddhism become idealistic theories, and has a great impact on Chinese Buddhist schools. Nonetheless, it has always been a critical issue attracting great concerns in academic fields to discuss whether such a mind is truthful or delusional. As the theme of this thesis is the development of Origins in Huayan school, four versions of assumptions shall be referred following the orders of time. The first is Pratītyasamutpāda in Ten Bhūmis of Avataṃsaka Sūtra that is divided into the origin of Dvādaśāṅga Pratītyasamutpāda and twelve Nidānas in Ten Bhūmis of Avataṃsaka Sūtra. The second is Pratītyasamutpāda in Treatise on the Daśabhūmika Sūtra, which is divided into three insights of the difference of two truths(satya), paramārtha-satya, and saṃvṛti-satya. Following that is the idea of Pratītyasamutpāda that Fazang stated, which is divided into the “holding” of Ten Bhūmis of Avataṃsaka Sūtra, and the interpretations of Treatise on the Daśabhūmika Sūtra. Last but not least, the idea of Pratītyasamutpāda of Chengguan is to be revealed via the aspect that twelve Nidānas complete the “Pratītyasamutpāda of one mind”.
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| 目次 | 一、前言 4
二、〈十地品〉的緣起 8
(一) 十二緣起的起源 8
(二)〈十地品〉的十二緣起 9
三、《十地經論》的緣起 13
(一) 成答相差別 13
(二) 第一義諦差別 13
(三) 世諦差別 14
四、法藏的緣起 16
(一)〈十地品〉之「依持門」 17
(二)《十地經論》之詮釋 19
1. 厭離有為 20
2. 大悲隨順分別 20
3. 一切相智分別 20
五、澄觀的緣起 22
六、結論 26
參考書目 29
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| ISSN | 16086848 (P) |
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| ヒット数 | 909 |
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| 作成日 | 2015.09.01 |
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| 更新日期 | 2017.08.16 |
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