《華嚴經》明地菩薩之禪定修行──以華嚴宗之思想為主

Ming-Di Bodhisattva’s Chan Practice in Hua-Yan Sūtra (Buddhāvatajsaka-mahāvaipulya-sūtra): Base on Hua-Yan School of Thoughts

高淑慧(Shu-Hui Kao)

指導教授 ： 陳英善教授

法鼓文理學院/佛教學院/佛教學系/碩士(2011年)

https://doi.org/10.6819/DILA.2011.00006

摘要

就《華嚴經》整體而言，〈十地品〉可說是處於整部經的核心地位，內容描述菩薩道修行的歷程。本文探討的明地，居於十地中的第三地。其內容以求法與禪定修行為主體，在經文描述中，並非想像中的神妙不可思議，而是與《阿含經》中四禪八定的修學過程是相同的。
若從《華嚴經》整體架構來看，包含了信、解、行、證。在修行的階次，則有十信、十住、十行、十迴向、十地、等覺、妙覺等階段。在《華嚴經》中，〈十地品〉以前的幾品是不共法，呈現果海佛土境界之不可思議。而〈十地品〉描述是共人天與三乘之法，若照常理地前應該淺於登地，但是經文描述，卻恰好相反。
本論文以華嚴宗典籍為基礎，透過華嚴宗教判與寄顯思想來釐清這個問題，並進一步了解華嚴一乘別教實際上是不講階位，是一位具一切位，一切位一位的。雖然一方面用次第差別的方式說明，另方面也不會妨礙華嚴圓融無礙的精髓。在檢視明地菩薩的禪定修行時，就不會僅從經文表面的意思來解讀，而能將視角擴展到諸地，乃至整部華嚴經。

關鍵字

華嚴經 ； 華嚴宗 ； 十地品 ； 明地 ； 判教 ； 禪定

並列摘要

In general, the chapter on ten stages or bhūmis （Shidi Pin十地）is considered the core of the Hua-Yan Sūtra. The content describes the practice process of Bodhisattvas. This thesis investigates into Ming-di (明地) which is the third of the ten stages. The content describes the theme of seeking Dharma and practiced of meditation. The description of the Scripture is not as inconceivable and marvelous as we imagined. On the contrary, the text is similar to the learning process of Four Dhyāna and Eight Attainment meditation described in the Agama《阿含經》.
If we were to look at the whole structure of Hua-Yan Sūtra, it includes the content of faith, understanding, practice, and realization (信、解、行、證). In terms of the sequence of levels of practices, it includes ten faith (十信), ten abodes (十住), ten practices (十行), ten dedications of merit (十迴向), ten stages (十地), virtual enlightenment (等覺), and wonderful enlightenment (妙覺). The first few chapters of Hua-Yan Sūtra consist of characteristics peculiar to Buddha Dharma (不共法) it presented the marvelous Sea of Buddha-fruition of Buddha grounds or bhūmis. However, the description in the chapter of ten stages (Shidi pin) is a shared common Dharma with the teaching of human and celestial beings as well as the three vehicles; logically the earlier chapters should be easier than the later, but it is the opposite in the Scripture.
This thesis used Scriptures and texts from Hua-Yan School as a based, through Doctrinal classification of Hua-Yan and the ideology of Pretext of rank (寄位思想teaching according to the level of the practice of the Bodhisattvas) to clarify the above problem, and go one step further to understand that in fact there is no differentiation in term of Stages in Hua-Yan One Vehicle Separate Teaching, once A position is attained, it is identical to all positions; All positions identical to one position. On the one hand, although I used the approach of sequence and differentiation to illustrate, on the other hand it does not hinder the essence of Perfect interpenetration without obstruction of Hua Yan. In this way, I will not interpreting only the apparent meaning of the Sūtra but able to extend the view to all different stages and even the whole Hua- Yan Sūtra.

並列關鍵字

Hua-Yan Sutra ； Hua-Yan school ； ten stages ； Ming-di ； Doctrinal classification

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