唐．慧苑《續華嚴經略疏刊定記》研究

Research on HUI-YUAN’s Method of XU HUA-YEN JING LUE SHU KAN DING JI

李貴蘭(Kuei-lan Lee)

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.2011.00007

摘要

八十《華嚴經》於唐聖曆二年（699）譯畢。法藏未及完成注疏，遽然圓寂。其上首弟子慧苑會撮六十《華嚴經》、八十《華嚴經》，勘校梵本，順宗和教，筆削而成《續華嚴經略疏刊定記》。《刊定記》因（一）澄觀嚴斥慧苑違反傳統，將法藏「小、始、終、頓、圓」五判教改為四教判，使得權、實不分，漸、頓難辨；且將十玄分為德相、業用兩重，徒增繁瑣；（二）宗密創製「華嚴三祖」說；（三）《佛祖統紀》記載「法藏既亡，弟子慧苑悉叛其說，滅後百年而得澄觀」、立「賢首宗教」五祖：初祖杜順、二祖智儼、三祖法藏、四祖澄觀、五祖宗密。從此慧苑自賢首正統、傳統譜系（杜順、智儼、法藏、慧苑、法詵、澄觀、宗密）中被擯除。於是中國歷來經錄記載、著墨者少矣。
慧苑認為法藏「小、始、終、頓、圓」五教判係構築於天台「藏、通、別、圓」之上，惟加一「頓教」而成。慧苑發難「頓教亡詮顯理，如何立為能詮？若此是教，更詮何理？」、「若許離言總應名為頓，終、圓二教豈不離言？豈不頓乎？何有五教？」遂改依《華嚴經》「眾生皆具如來藏性」及《寶性論》「識如來藏性否」，將佛陀一代聖教判攝為「迷真異執、真一分半、真一分滿、真具分滿教」四教判。太虛大師讚許「慧苑四教統觀內外，亦有恰當處」。再者慧苑所斥之「頓教，離言絕慮」，澄觀釋以「即順禪宗」、宗密會釋「北宗禪雖漸調伏，然亦不住名言，皆不出頓教，故云順禪宗」。唐以後賢首自宗對此「頓教」各詮其釋。
本論文試從（一）慧苑判教思想，（二）慧苑事事無礙思想，（三）華嚴宗諸師對「終、頓、圓」判教之探討，多面向契入唐慧苑《續華嚴經略疏刊定記》研究。

關鍵字

慧苑 ； 法藏 ； 澄觀 ； 迷真異執教 ； 事事無礙 ； 終教 ； 頓教 ； 圓教

並列摘要

The 80-Chapters Buddhāvatajsaka-mahāvaipulya-sūtra or Hua-yen Sutra was translated in the year 699 during the Tang Dynasty. Before Fa-zang was able to complete the annotation, he passed away. His eldest disciple, Hui-yuan took over his unfinished task of checking the 60-Chapters and 80-Chapters of the Hua-yen Sutra, against the Sanskrit versions, paying particular attention to the aspects of 宗lineage and 教teachings, and eventually completed documenting his works《續華嚴經略疏刊定記》. Subsequently, due to the following reasons:
Hui-yuan re-composed the lineage as: 杜順 (Du-shun), 智儼(Zhi-yan) ,法藏 (Fa-zang), 慧苑 (Hui-yuan), 法詵(Fa-shen), 澄觀Cheng-guan, 宗密Zong-mi, and because of this, was thus expelled. In the history of Chinese documentations, such incidents are rarely written.
Hui-yuan was of the opinion that Fa-zang’s five division of Buddhism (as mentioned above) was ranked higher than the teachings of 天台 (Tian-tai)’s 藏Hinayana, 通Interrelated, 別Differentiated ,圓Perfect, mainly due to the 頓教: Immediate and Intuitive Teachings. He was questioning the principle behind the theory of Immediacy or intuitive direct teachings: since the intuitive teaching does not clearly reveal reasons of Buddhist teaching how can it be established as being able to clearly explain? If this is a teaching, what is it trying to explain ? If a teaching is void of speech/language and be termed頓Immediate and Intuitive, then, is it not true that終 final stage of Mahayana, and 圓Perfect teachings are also free from speech or language; are they not immediate teachings too? Being such how could there be five divisions of teachings? The gradual transformation of the ideas from Hua-yen sutra [that all sentient beings have the nature of the Tathāgata] and Ratnagotra-vibhāgo Mahāyānottaratantra-śāstra《寶性論》(Bao Xing Lun)’s stand [on whether consciousness is of the nature of the Tathāgata] was able to effectively classify the entire holy teachings of the Buddha into four divisions: mainly 迷真異執, 真一分半, 真一分滿, 真具分滿教. 太虛大師 (Venerable Master Tai-xu) did agree to Hui-yuan’s four-division’s all embracing teachings as it has its appropriate points. Following this, those teachings that Hui-yuan’s disagreed to such as 頓教Immediate and Intuitive Teachings’s concept of “no speech cuts off worries”, 澄觀Cheng-guan’s 即順禪宗 (accordance to Ch’an Sect), 宗密 Zong-mi’s 北宗禪雖漸調伏 (The Northern School of Ch’an belongs to the gradual adjustment), all of which do not involve speech or language, but all are within the teachings of Immediate and Intuitive頓教, were classified as 順禪宗 (in accordance to the Ch’an School) of Teachings. After the Tang Era, the 賢首Xian-shou School in comparison to the頓教Immediate and Intuitive Teachings, each had their own varied explanations.

並列關鍵字

Ranking Ideology ； Hui-yuan ； Cheng-guan ； Fa-zang ； Final stage of Mahayana teachings ； Immediate and Intuitive teachings

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