就《華嚴法界觀門》論華嚴思想之演變

研究華嚴宗思想首先面臨的問題，是有關初祖是誰的問題，由此連帶著相關於華嚴宗思想的重要論著──《法界觀門》之作者是誰，也成為熱門討論之課題。經由常盤大定等人的研究，認為初祖乃杜順，且學界亦大多認為《法界觀門》乃杜順之作（詳參見鎌田茂雄《華嚴學研究資料集成》，頁383～384，所收集有關這方面文獻）。本文並非解決《法界觀門》作者是誰的論著，而是試圖以《法界觀門》為引子來論述華嚴宗思想的發展演變，或許可從華嚴宗思想發展的演變中，讓吾人進一步地了解《法界觀門》義涵，藉而釐清《法界觀門》作者問題。藉由本文的研究，得知在法藏時有關《法界觀門》思想已存在，且於法藏的諸論著中有不少篇幅是針對理事問題來處理，若依《法界觀門》的三觀來看，此有關理事無礙之論證乃是進入周遍含容觀事事無礙之關鍵，故法藏以諸多篇幅來闡述之，也因為如此，至慧苑時其對華嚴的了解，導向以法性融通方面來詮釋華，此多少又模糊了理事與事事間之差別，以及圓教與終教的界限，這也是為什麼至澄觀時對慧苑展開聲討之緣由。至宗密，雖大體上是承續著澄觀的看法來解釋《法界觀門》，然已將事事無礙法界視之為真心本性。

關鍵字

真空觀；理事無礙觀；周徧含容觀；緣起相由；法性融通

並列摘要

The first problem one may face in studying the thought of Hua Yen Shcool is who is the first patriarch. Then, there comes another topic of heated discussion --- who is the author of Fa Chieh Kuan Men or The Door of the Visualization of Dharma Realm, an important essay on the thought of Hua Yen School. According to 常盤大定(Ch'ang P'an Ta Ting)and other researchers, the first patriarch of Hua Yen School is Tu Shiun（杜順）. Besides, Tu Shiun is considered by most scholars that he is the author of Fa Chieh Kuan Men. This paper tries not to clarify who is the author of Fa Chieh Kuan Men but to describe the development of the thought of Hua Yen School by means of Fa Chieh Kuan Men. Perhaps, through the clarification of the development of the thought of Hua Yen School, we may understand the content and the author of Fa Chieh Kuan Men. This paper finds that the thought of Fa Chieh Kuan Men already existed in the time of Fa Tsang. In his essays, Fa Tsang（法藏）devoted a lot to the treatment of the problem of the li or noumenon and shih or phenomenon. Judged from the three visualizations of Fa Chieh Kuan Men, the justification of the no-obstruction between the noumenon and the phenomena is the key to the discussion of the no-obstruction between phenomenon and phenomenon in the All-pervading and All-inclusive visualization. Therefore, Fa Tsang devoted a lot of space to describe it. Accordingly, when in later time, Hui Yuan（慧苑） interpreted the Avatamsaka Sutra with the inter-penetration of Fa Hsion or Phenomena and Nature, he ignored more or less the difference between the noumenon-phenomena and the phenomena-phenomena as well as the boundary of Yuan Chiao or the Complete Teaching and Tsung Chiao or Final Teaching. This is also the reason why Ch'en Kuan（澄觀）attached on Hui Yuan. As to Tsung Mi（宗密）, in General he continued to apply the viewpoint of Ch'en Kuan to interpret Fa Chieh Kuan Men. However, He already regarded the dharma realm of he non-obstruction between phenomenon and phenomenon as the True mind and Original Nature.