摘要
漢譯《華嚴經》共有三種：六十《華嚴》（佛陀跋陀羅譯）、八十《華嚴》（實叉難陀譯）、四十《華嚴》（般若三藏譯）。從東晉安帝義熙十四年三月（西元418年）始譯《六十華嚴》。到唐代時，隨著《八十華嚴》和《四十華嚴》的傳入，中國達到了《華嚴經》的翻譯、研究、傳播和接受的頂峰，三種《華嚴》的翻譯與研究跨越380年。文章試圖以《華嚴經》的文獻研究為依據，將思考的重點集中在三種《華嚴》的文本構成與文獻考辯上。此外，文章也注意到了近百年來學術界對《華嚴經》的研究，從六個方面描述了百年華嚴研究的新氣象及其不足所在，力圖完整勾勒華嚴研究的百年全景，為學人提供基本資訊。
並列摘要
The Chinese translation of ＂by Kegon＂ there are three kinds: Sixty ＂Huayan＂ (buddhabhadra translation), ＂Eighty＂ (real Huayan NANDA, binary translation) ＂forty＂ (Prajna Tripitaka translation) kegon. From the primitive Ann Xi fourteen years March (418 BC) was the ＂sixty Kegon＂ translation. To the Tang Dynasty, with the ＂Eighty＂ and ＂forty incoming Kegon＂ Huayan, China reached ＂by Kegon translation, research, dissemination and acceptance of the translation and research of the three peak,＂ ＂Kegon spanning 380 years. This paper attempts to study literature ＂by Kegon＂ as the basis, the text will focus on thinking focused on three ＂Huayan＂ composition and textual research on literature. In addition, the article also noted that the study of ＂by Kegon＂ in academic circles in recent hundred years, from the six aspects described the new meteorological research Huayan one hundred years and its problems, and tries to complete the outline of Huayan research Centennial panorama, provide basic information for the scholars.
延伸閱讀
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