戒環=Jie-huan; 法華經要解=A Concise Commentary on the Lotus Sutra; 真心佛性=true-mind Buddha-nature; 一乘=one-vehicle; 判教=the theory of teaching classification; 科判=the structural
摘要
本文以宋代戒環《法華經要解》的思想為研究主題，解明其判教論、科判論、佛性論與一乘論。戒環雖參考前賢注疏，但擁個人的佛學思想，提出具特色的法華觀點。關於判教論，戒環援引天台教判的五時時序，但主張《法華經》與《華嚴經》思想的一致，為他借華嚴思想詮解《法華經》的做法提供正當性。《華嚴經》頓說圓實大法，樹立如來出世教化大本，《法華經》是此一乘教化的完滿實現，兩經義理層次相同，呈現如來說法的始終一貫。至於科判論，他利用詮釋《華嚴經》之智體與行用的相攝不二，分析《法華經》結構，全經不外智體與妙行的展示。戒環解釋《法華經》的核心概念是真心佛性，他將一乘妙法、佛知見、諸法實相、一大事等概念統攝於一心的概念之下，形成簡約精要的真心佛性論。此種思想以《楞嚴經》的佛性如來藏為中心，融通華嚴和禪宗的心性論，作為戒環詮釋諸經的基本理論。戒環的會歸一乘觀念贊同眾生成佛論與會二歸一說。戒環肯定一切眾生的成佛潛能，《法華經》提供實現佛果的因緣。一切大乘法門皆直接通向佛果，二乘權法是特為一類根器有情的曲折設計，法華會上必然會歸他們，使所有聞法者同在一乘菩薩道途。 In this article, we discuss the thought of Jie-huan's A Concise Commentary on the Lotus Sutra written in Sung Dynasty, focus on the theory of teaching classification, the structural analysis of the text, the theory of Buddha-nature, and the theory of One Vehicle. For the theory of teaching classification, although Jie-huan borrowed the Tien-tai's chronological order of the Five Teachings, he claimed that the Lotus Sutra and the Hua-yen Sutra are same in the level of philosophical thought. The Hua-yen Sutra established the great foundation of Buddha's teaching, and the Lotus Sutra finished the whole teaching process. As regards the the structural analysis of the text, Jie-huan borrowed the thought of Hua-yen and emphasized that the Lotus Sutra showed the wisdom as the body and the practice as the function, and the whole text was arranged according to wisdom and practice. Regarding to the theory of Buddha-nature , the central idea in this commentary is the True-mind Buddha-nature. Jie-huan put many ideas under the umbrella of One Mind, such as the wonderful dharma of One Vehicle, the knowing and seeing of the Buddha, the true nature of all dharm, the one great enterprise, etc., to form his concise theory of the True-mind Buddha-nature. This theory is mainly based on the Leng-yen Sutra, and combined with the ideas of other texts. He used this idea the interpret the Lotus Sutra and other texts. At last, his theory of One Vehicle confirmed that all the sentient beings can become the Buddha, and claimed that only the two vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) should be transformed into One Vehicle to follow the Bodhisattva path.
