佛境界之具現與法界觀的問題

Some Problems concerning the Buddha-realm and the Visualization of the Dharma-realm

權坦俊(T'an-Jun Kwon)

《華嚴學報》 5期 (2013/06) Pp. 35-54

摘要

《華嚴經》是對「佛陀覺悟世界」的描述，是原始佛教中充分接受「佛陀成道」以及修行的事實，通過其優秀的文章脈絡展示了大乘佛教博大的、具有實踐性的思想，堪稱是大乘經典中的重點。但是自《華嚴經》傳入到中國後，經由中國華嚴宗派的傳承發揮，紮根在中國傳統土壤中，深受影響。《華嚴經》中闡述的覺悟世界的廣大莊嚴乃至超越現實的法界，成為華嚴學者們形而上學的思辨對象，並試圖對其進行統一的理解。值得注意的是，這種哲學的體系化是否能對完整的理解《華嚴經》產生貢獻。這裡，對這種研究傳統中產生的偉大業績沒有否認的意思。只是想進一步，通過其對《華嚴經》思想的體系化，經由超越《華嚴經》思想的生動感，以探尋其本來蘊含的精神並作思索性的分析其觀念論的事實。華嚴學對於覺悟的世界並不是在理想論的立場上對現實進行觀察，強調整體的修行。雖然在哲學上可以理解，但筆者認為這在實際上是無法在人間實現的。華嚴——作為一個拯救人類的佛教宗派，沒有生命力的原因恐怕也在這裡。當然，中國華嚴教學大體上側重與本質論或理想論，對於生活在現實迷妄、差別世界中的眾生施以慧眼，心懷悲願為了實現法界而實行菩薩道。這一點，在對照闡明絕對的大乘思想、強調菩薩道的《華嚴經》本來思想時，不能不說是一個很大的問題。可以說，中國的華嚴學沒有能引導出《華嚴經》真正的生命力，只是侷限在一個哲學思想的界限中而已。基於這一點，本文對於以後的華嚴學研究，在對《華嚴經》思想進行更加積極的探明方向上給出一些建議。

關鍵字

海印三昧 ； 華嚴三昧 ； 法界實相 ； 普賢行願 ； 佛境界

並列摘要

The world as viewed from the vantage point of the awakened individual, also referred to as ultimate reality, the true aspect of the world, or as the Dharmarealm, figures among the prominent themes discussed in the Huayan jing. The realm of the Buddha as experienced by a practitioner with a pure mind immersed in samadhi is not static, but an endlessly interdependent realm in which each and every single entity of the universe is mutually related in what amounts to a world of unlimited dynamic potential, the realm of ultimate truth. Such a world, unfolding from the brilliant light emitted from the wisdom of Buddha Vairocana, is not to be understood in terms of mutual conflict and contradiction, but as a modality of existence which transcends them. The world of discriminatory existence is equal and peaceful and one despite its oppositions. It is the Dharma-realm in which all existences interact without opposition or conflict. The Huayan jing refers to this essential unity of all things with the phrase ＂One is all and all is One＂. This unity and mutual interfusion is supported by the Buddha Vairocana. All things in the universe, in their characteristic of endless interconnection, are identical to the Buddha Vairocana. In other words, the whole universe corresponds to Buddha Vairocana. However, to perceive this true characteristic of the world is far from being easy. As such, the Huayan jing repeatedly refers to it as ＂separate from language and cut off from thought＂ or as ＂inexpressible＂, since understanding such a world from the perspective of common sense is impossible. Unlessone has acquired samadhi, one is bound to darkness and perplexity, unable to grasp the true aspect of the Dharmarealm. Samadhi enables the practitioner to become one with the Dharmarealm, to correctly understand the nature of all Buddhas, to achieve an harmony characterized by interfusion and non-obstruction of all phenomena. This process is exemplifiedby the practice of bodhisattva Samantabhadra mapped out in the ＂Entrance in the Dharma-real＂ Chapter of the Huayan jing. It describes Samantabhadra’s practice of the bodhisattva path as the basis of all bodhisattva practice, which has been expounded by innumerable Buddhas in innumerable realms of countless universes. The practice of Samantabhadra ubiquitously extends wisdom and compassion to all sentient beings, it is activated by taking the bodhisattva vow and consists in dwelling in the Buddha-realm and being endowed with the unlimited merits of the Buddha. The main and essential aspect of Huayan doctrine thus focuses on the Dharma-realm. From the first patriarch Dushun (especially in his Fajie guanmen) to Zhiyan, Fazang, Chengguan, and Zongmi: all five Huayan patriarchs perceived the discussion about the Dharmarealm as representative of Huayan doctrine and the ＂Visualization of the Dharmarealm＂, the ＂Ten arcane aspects of dependent arising＂, the ＂Six characteristics of conditioned phenomena＂, and the ＂Visualization of the Four Dharma-realms＂ figured among the main research topics of these patriarchs. AlthoughHuayan scholars entertained somewhat different opinions concerning the visualization of the Dharma-realm, they agreed in their perception of it as constituting the essential groundof Huayan practice. The phrase ＂doctrine equals visualization [of the Dharma-realm]＂ was coined in this context. However, I have several reservations concerning this term which I intend to elucidate from the viewpoint of the Huayan jing. First, there is the issue of whether the visualization of the Dharma-realm can be considered as a practical cultivation. Doctrinal understanding and visualization practice are twoimportant aspects of religious experience in Buddhism. However, religious experience ultimately transcends language and eliminates doctrinal understanding. However, there are multiple and different explanations on how to visualize the Dharma-realm, but since the experience of the Dharma-realm ultimately transcends language, it is not possible to adequately describe it in words. The Huayan jing refers to the Buddha-realm as transcending language and as inconceivable. Therefore only a subjective experience thereof by means of samadhi is possible. Second, a language-based understanding of the visualization of the Dharma-realm, no matter how profound and systematic, is inadequate to capture the dynamism and vivacity of the Dharma-realm itself. The inexpressible and inconceivable religions experience is manifested by the compassion and altruism of a bodhisattva, not by words and letters. It is impossible to reduce the visualization of the Dharma-realm by a bodhisattva to a definite set of samadh. Third, the visualization of the Dharma-realm does not indicate any signs of determination and effort to realize the realm of awakening in a subjective way. Admittedly, most discourses on visualizing the Dharma-realm mention the relationship between noumena and phenomena, and argue for a fundamental and qualitative inner transformation, but they lack the due emphasis on saving sentient beings and manifesting the bodhisattva ideal and truth within a social context. Fourth, while to Huayan jing emphasizes the vow to cultivate the practice of Samantabhadra, the visualization of the Dharma-realm does not provide any self-conscious andpractical method of cultivation. Fifth, the visualization of the Dharma-realm do not refer to the virtuous practice of the Buddha and its explanations tend to be highly abstract and idealistic. How one is supposed to visualize the true aspect of reality at concretely attain it remains an open issue.

並列關鍵字

Sagaramudra samadhi ； Huayan samadhi ； Dharma of reality ； Samantabhadra vows ； Buddha-realm