宗密的圓覺思想與三聖圓融觀

華嚴五祖圭峰宗密除了弘揚華嚴義理、提倡禪教一致的思想，於佛教經論方面用力最多最勤的，便是《圓覺經》的註疏與詮釋，透過《圓覺經大疏》與《圓覺經略疏》的序文，可以知道這與他個人早年讀《圓覺經》的開悟經驗有關。事實上，《圓覺經》對宗密來說不僅是開悟成道的聖典，更是師承佛理思想的展現，宗密無論在注疏《圓覺經》的大疏、略疏、大疏鈔、略疏鈔等各文例中，幾乎無不援用其師澄觀大師的「三聖圓融觀」思想來註解《圓覺經》。若以佛法的修行思想的角度切入來看，是有其值得深究之處的。因為《圓覺經》要領悟的是「圓覺」，而「三聖圓融觀」卻是奠基於《華嚴經》思想的觀法，兩者應是脈絡不盡相同的「觀」，為何宗密卻把「三聖圓融觀」放到他所有不同版本的《圓覺經》註解裡面去？寓意何在？是否與「圓覺觀」的修行有關？諸如種種，皆為本文所亟欲探討的論述核心。

關鍵字

三聖圓融觀；圓覺經；澄觀；宗密；圓覺經略疏；圓覺經大疏

並列摘要

Except promoting the Hua-yen doctrines and oneness of the mind and the teachings, the Hua-yen Fifth Patriarch Tsung-mi developed extensive commentaries on The Sutra of Perfect Enlightenment. His preface to Great Commentary on The Sutra of Perfect Enlightenment showed that it was related to his enlightened experience when he read The Sutra of Perfect Enlightenment in the early years. Actually, for Tsung-mi, The Sutra of Perfect Enlightenment was not only the holy scripture leading to enlightenment, it was also the essence of the Buddhist doctrines. In his various commentaries on The Sutra of Perfect Enlightenment, he relied mostly on the Fourth Patriarch Cheng-kuan's idea of ＂the Hua-yen Trinity＂ for interpretation. Seeing from the perspective of the Buddhist meditation theory, his reasons to do that is worthy of exploration. While The Sutra of Perfect Enlightenment focuses on ＂Perfect Enlightenment＂, ＂the Hua-yen Trinity＂ is based on The Hua-yen Sutra; they are views developed out of different contexts. However, why did Tsung-mi have to bring the idea of ＂the Hua-yen Trinity＂ into all his commentaries on The Sutra of Perfect Enlightenment? What are the implications? Is it connected to the practice of ＂Perfect Enlightenment＂? Questions as such are the focal points of discussion in this paper.

並列關鍵字

Hua-yen Trinity ； the Sutra of Perfect Enlightenment ； Cheng-kuan ； Tsung-mi ； Abridged Commentary on the Sutra of Perfect Enlightenment ； Great Commentary on the Sutra of Perfect Enlightenment

國際替代計量

宗密的圓覺思想與三聖圓融觀

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