清初華嚴念佛思想試析－－以續法與彭紹升為例

華嚴宗特重義理思辨，淨土宗強調念佛實修，兩宗學說發展至清朝初期早已衰落不振。由於受到明末學僧任意發揮，以及各宗融匯又都歸向淨土的影響，所以很少有人專弘《華嚴》。整體而言，清代弘揚華嚴義學稍有生氣的學者，當推續法法師，他順應時代潮流，以華嚴義理融攝淨土念佛，且不失其賢宗的立場。在淨土宗方面，乾隆進士彭紹升遍讀各種經典，而以淨土信仰為歸宿，彭氏同樣順乎時勢所趨，把華嚴攝入念佛往生的進路，亦未失其淨宗的基調。清初一僧一俗，先後倡導華嚴念佛法門，極具時代特性。本文即以清初華嚴念佛思想為研究主軸，首先說明清初華嚴念佛思想的淵源乃在：《華嚴經．普賢行願品》的十大行願，藉由普賢行願的實踐，則可臻於於彌陀淨土的境界。其次，僅就續法與彭紹升的相關著述，分別說明清初華嚴與念佛的融合，以及倡導華嚴念佛思想的原因，進而闡明清初華嚴念佛思想的義蘊，終則敘述清初華嚴念佛思想的影響。結論指出：清初華嚴義學與淨土念佛互相融匯的現象並非始自彭紹升，而是肇端於續法，這種具有特色的華嚴念佛思想，正是清初淨土信仰空前盛行的必然結果。晚清及二十世紀以來，宣揚華嚴念佛思想的居士、法師所在多有，透過他們的提倡和發揚，相信華嚴念佛思想必將普被群機，廣為流衍，而為苦海之舟航，入道之階梯。

關鍵字

華嚴三昧；念佛三昧；自性彌陀；唯心淨土；一真法界

並列摘要

The two Chinese Buddhist traditions of Huayan and Pure Land are quite different in style and content: whereas Huayan comprises a very abstract system of thought and meditation, the Pure Land tradition teaches the simple practice of 'nianfo' (recollection of the Buddha) with the goal of rebirth in Amitābha Buddha's Pure Land. However, during the early Qing dynasty, the two Buddhist scholars Xufa and Peng Shaosheng worked to synthesize these two traditions. In both cases, we witness the unique attempt to combine a highly abstract system of thought accessible to only a few well-educated people with a very simple and concrete method of practice highly popular among the less-educated masses. This paper will explain the sources, reasons, contents, and influences of the Huayan-nianfo synthesis, which is very representative for early Qing dynasty Buddhism.