華嚴思想的承先與啟後

無形者有形之始也，欲將無形顯於有形，必藉某種媒介而表述，筆者稱之「思惟模式」、「語言模式」與「行為模式」，此即人類身、語、意業之表徵也；故經法中，特用此真理存在之三密基因。然而此三模式為一切宗教思想所共用，倘若不解其存在及運用，則無法明瞭各宗教之根本核心價值，更無法解讀其根本經典。今言「華嚴思想的承先與啟後」，勢必基於此一前提而作論述。言華嚴會者，「三世共一時，十方無來去」，乃云菩提樹下成道時，「不動本座而遍法界，一念不起亘歷古今」；以此菩提樹下一會，不在歷史之數中，非史上可思議之法，為不可思、不可議之法，故稱「華嚴會上」。此與「起于菩提樹，向鹿苑去，度五比丘」之鹿苑會，截然不同。自鹿野苑三轉十二行相法輪以降，皆隨史實之數，此後世尊弘法度生，係屬歷史事件，乃歷史上可思、可議之法，以于史可徵故，遂稱「鹿苑會上」或「法華會上」。倘若未能將此分野辨明清楚，如何而能申論華嚴思想？蓋此乃立足點之核心也。古來大德申論于此，每言及此，今人觀之，反而不易明白；遂失此一根據之立場，更造成華嚴、法華之論爭，實無意義也！須明華嚴會上之根本定義，而未濫混鹿苑會上之意義；必不昧于鹿苑會之史實，而諍論華嚴會之真理存在。倘明于此，方能提列「古典華嚴思想」之核心價值。曰：「真理無所在」。然法界論主張「無有一法，出此法界」，法身論則強調「無有一法，法身不相隨」，如是，「全法界等于一法身」而「全法身是為一法界」，亦即：「法界＝法身＝真理」。結論如此，展開又如何呢？法身論與法界論，係為佛陀思想之最終極標的，是故分判于華嚴會上，而非鹿苑會上。又，此二論，即是華嚴思想之樞要。以具此極終架構之燈塔的存在，慈航方不迷失在于生死大海，更以法身及法界之論的完成。佛法思想的完整性，即可全然釋出；而華嚴思想之標竿，亦昭然若揭。此外，本文更探討「真理觀」及「成佛觀」之間，存在著「思惟模式」上的結構性差異，故於兩大思想系統申論之同時，遂產生某種程度的出入。論者自不需要排比等次之高低，唯須認清此中之差異，乃源自「因地」或「果地」之立場有別即可。無論「新古典華嚴思想」或「第四期佛教思想」之發展，勢必將改絃易轍，不能再消極地停滯于思想建置之層面，更當運用僧伽對生命真理的體驗，於架構佛教思想系統之同時，透過「理、事無礙」法界的運作，同步建置一套淑世之標準制度，以令三世間皆得圓滿。亦即：非但于「智正覺世間」中，展望佛法之不可思議，更將展現佛法于「器世間」與「眷屬世間」的雄厚實力；從而共建此世間法界之大同盛世，以及和諧完美的人間天堂！

關鍵字

真理；法身；法界；生命；大腦

並列摘要

The essence of visible forms and phenomena is invisible and formless. To transform the invisible to the visible, certain media are required. The author refers to the media as ＂thinking mode＂, ＂language mode＂ and ''behavioral mode''. These are humanity’s karma expressed in the forms of thought, speech and behaviour. The dharma utilizes these three tantric elements to illustrate existential truth. The three modes are common tools utilized by all religious and theology schools. Without a clear understanding of existential truth and utilities of the three modes, one cannot grasp the central and essential value of the different religions or to comprehend their fundamental holy texts. This is the basis on which a thesis on bridging the past and the future of the Huayen school of thoughts is developed. The congregation under the bodhi tree – the Huayen congregation – could be described as transcending space-time whereby ''the pasts, present and futures are simultaneous and all ten distant dimensions are instantaneous''. Thus, the moment of enlightenment under the bodhi tree was depicted as ''far-reaching all dharma realms (dharma-dhatu) without moving from the seat; experiencing all the histories and eternity without the arising of a single thought process.＂ The Huayen congregation is not recorded in history because it is unspeakable and unthinkable. It belongs to the sphere of unspeakable and unthinkable dharma teachings. Therefore, it is referred to as the Huayen congregation, which is in sharp contrast to the ＂deer park congregation＂. The deer park congregation involves ＂arose from the bodhi tree, traveled to the deer park and liberated the five Bhikkhu＂. The Buddha’s teachings, including three-times turning of the dharma wheels and the twelve interdependent causes and effects, were documented historical facts. Since the deer park congregation, history has consistently recorded successive congregations at which the Buddha continued to spread the dharma and liberated beings. These speakable and thinkable dharma teachings were recordable in history. Hence, these dharma teachings could be identified as ＂at the deer park congregation…＂ or ＂at the Lotus Sutra congregation…＂ etc. and will be here on referred to collectively as deer park congregation(s). If one could not clearly distinguish the difference of the Huayen congregation from the other congregations, how could the Huayen school of thought be expounded? This is the heart of the Huayen premise where the whole school of thoughts stands. Numerous reverends in the past have elucidated this issue which appears to be perplexing contemporarily. Loss of the premise on which Huayen is rooted has led to meaningless debates about Huayen versus Lotus sutras. One must understand the fundamental definition of Huayen congregation which is not to be confused with the meaning of deer park congregation(s). One must not be prejudiced by the availability of historical record of the deer park congregation(s) and thus challenge the existential truth at the Huayen congregation. One must understand this before the central value of the classical Huayen school of thoughts can be brought forth. It has been said, quote: ＂The truth is no where＂. However, the dharma-dhatu doctrine maintains that ＂There is not a single phenomenon outside of the dharma-dhatu＂. On the other hand, the dharma-kāya (dharma body) doctrine affirms that ＂There is not a single phenomenon that is not accompanied by the dharma- kāya＂. Just like that. ＂The whole dharma-dhatu is equal to one dharma-kāya＂ and “the whole dharma-kāya is equal to one dharma-dhatu＂. Thus, ＂dharma-dhatu equals dharma-kāya equals truth.＂ This is the conclusion. What can be derived from this conclusion? The dharma-kāya doctrine and the dharma-dhatu doctrine are the ultimate goal of the Buddha’s thoughts. Hence, they are indoctrinated at the Huayen congregation and not at the deer park congregation(s). Furthermore, these two doctrines are pivotal to the Huayen school of thoughts. By this guiding light house which uses existential truth as its ultimate construct, bodhisattvas will never lose their directions in their compassionate voyages over the seas of life-death-rebirth. Total freedom and liberation is achieved as a result of the complete integration of the two doctrines and thus the totality of Buddhism thinking. In this view, the flag pole of the Huayen school of thought is clearly outstanding. Aside from the above, this article explores the difference constructs in the thinking modes between two views – to ＂see the truth＂ or to “attain Buddhahood＂. Consequential to these two different points of view, there are certain discrepancies when these two schools of thoughts express themselves. There is no need to dispute which school is superior/inferior. However, it is necessary to recognize where the difference arises. The point of view varies depending on the grounds they stand on (their stand point), that is, plantation ground versus fruition ground. No matter what we call it, the emergence and development of the ＂New classical Huayen school of thoughts＂ or ＂the Phase Four Buddhism school of thoughts＂ will be revolutionary and radical. It will not be passively stymied at the mere conceptual stage. While constructing a system of Buddhism school of thoughts, the collective realization of the truth by the practicing sangha will be put to the test. Operating in ＂theory and practice＂ together, a system of standards can be developed to adorn and benefit the world in all of its three aspects. That is, not only prospect in the unspeakable, unthinkable inner world of enlightenment, but also adore the world of congregations/beings and the world of utilities/non-beings with the immense strength of Buddhism, to prosper the dharma-dhatu on earth, to build a perfect and harmonious world, life and heaven on earth.

並列關鍵字

Truth ； Dharma-Kāya ； Dharma-dhatu ； Life, Brain

國際替代計量

華嚴思想的承先與啟後

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