《華嚴經》發願思想之研究

Notions of Praṇidhāna in Huayan Jing

賴玉梅(YU-MAI LAI)

指導教授 ： 陳英善

法鼓文理學院/佛教學院/佛教學系/碩士(2014年)

https://doi.org/10.6819/DILA.2014.00006

摘要

本論文是以《六十華嚴》為主要依據，以文獻整理與義理詮釋的方式探討《華嚴經》的發願思想。大乘諸佛菩薩以大悲心為自體，因悲憫眾生，而生起大悲，因於大悲生菩提心，因菩提心而成等正覺。菩提心為諸願根本，故依於菩提心，必發上求佛智、下化眾生的菩提願，此為大乘諸佛菩薩的總願。而因眾生種類、根器不同，諸佛菩薩為下化眾生，依自己證得之念力、功德力，並隨各自的意樂立下別願，總願與別願相輔相成，成就一切佛事。菩薩修學若不立願，缺乏堅毅的願心與願力，則佛道難成。
《華嚴經》菩薩皆以菩提心為初發心，為度化十方三世無量無邊的眾生，為證求無上正等大菩提，發起無上菩提大願，具足悲心與智慧，以願導行，開展菩薩的十度萬行，行門究竟圓滿，則能成就諸佛殊勝妙德與無上大智慧，並能於法界自在而行，普度眾生。如此因果交徹，行願無盡，盡虛空、遍法界。
本論文分為六章，第一章緒論，為研究動機與目的、研究方法與範圍、文獻回顧。第二章發願思想之發展與源流，探討發願之意涵，並對初期佛教與大乘佛教之發願思想作概論式的論述，稗更深入了解發願之義涵。第三章圓融無礙之發願思想，論述《華嚴經》主佛盧舍那佛之本願，與《華嚴經》上首菩薩普賢菩薩之十大行願。第四章行布次第之發願思想，談論華嚴菩薩修行次第五個階位之發願思想，唯以最具體、最重要的〈淨行品〉、〈十迴向品〉、〈十地品〉之發願思想為範圍。第五章《華嚴經》發願思想之特色，則以第三章與第四章所述之發願思想為本，探討其特色。而以無上菩提大願、善巧方便願、平等願、自體無礙願分別論述《華嚴經》發願思想之特色。第六章結論，將本論文作一總結，並論及未來研究展望。

關鍵字

願 ； 發願 ； 菩提心 ； 菩提願 ； 普賢行願

並列摘要

The thesis provides a comprehensive overview of the Praṇidhāna thought in Huayan Jing (Sanskrit: Avataṃsaka Sūtra, 華嚴經), based on literature arrangement and doctrine interpretation of the Sixty Volumes Huayan Jing. As with the Mahāyāna’s Buddhas and Bodhisattvas, a self entity of great compassionate mind, which possesses empathy for all beings, manifests and further elevates the features of great compassion. The Bodhicitta (菩提心) is developed due to this great compassion. Nevertheless, the ultimate enlightenment is attained via Bodhicitta.
The origin of all sorts of vows is derived from Bodhicitta. The mind of Bodhicitta encapsulates a Bodhi vow of attaining Buddha-wisdom in undertaking sentient beings affairs by bestowing such universal vows (總願) on all Buddhas and Bodhisattvas. Due to the varying natural capabilities of sentient beings, all Buddhas and Bodhisattvas will leverage their attained power of mindfulness and merit by incorporating a willingness to accomplish specific vows (別願). Universal vows and specific vows exist side by side to fulfill all sorts of Buddhist services. If Bodhisattvas have no intention to make vows, it will be hard to achieve the Buddha path due to a lack of conviction in the devotion of mind and strengths.
As stated in Huayan Jing, Bodhisattvas express their first elevation of the devoting mind from Bodhicitta to benefit all sentient beings in three periods of time throughout the ten directions of the Dharma Realm, thus attaining the utmost and supreme level of Mahābodhi. Hereforth, the arising vows of the utmost Bodhi will ensure the encapsulation of the compassionate mind and wisdom and expand the practice path of the Ten Paramitas. Whenever such dharma practices are firmly established, the ones will accomplish Tathāgata’s auspicious-virtues and ultimate Mahāprajnā, which enable the ones to shift freely in the Dharma realms to help sentient beings. For the interchange of such karmic conditions, infinite vows will accure within the void spaces and Dharmadhātu.
This thesis has six chapters. The first chapter introduces the research aims and objectives, and includes literature review, research methods, and its limitations. The origin and the development of the Praṇidhāna concepts are discussed in Chapter 2, which deliberately takes a discourse analysis with respect to the inquisition notions of Praṇidhāna within the span of Early Buddhism and Mahāyāna’s Buddhism.
The implications of making vows thoughts on perfect penetration without obstruction (圓融無礙) are particularly elaborated to notions of Praṇidhāna in Huayan Jing with respect to Vairocana’s Primal Vow (本願), and the Chief of Bodhisattvas—Samantabhadra Bodhisattva’s Ten Great Vows (十大行願) are treated in Chapter 3. In terms of the devotion stages of practice (行布次第) of Praṇidhāna in Chapter 4, the fifth stages of the practice is specifically reviewed due to its core rigidity and competency to the Pure Conduct Chapter (淨行品), Ten Dedication Chapter (十迴向品) and Ten Grounds Chapter (十地品).
In accordance with the notions of Praṇidhāna in Chapter 3 and 4, Chapter 5 discusses the significant features of Huayan Jing (華嚴經), with separated disputation on Ultimate Bodhi Great Vows (無上菩提大願) ,Skilful Means Vows (善巧方便願), Equalized Vows (平等願), Non-Essential Self Obstruction Vows (自體無礙願). Chapter 6 concludes the thesis by summarizing the crucial thought of Praṇidhāna and providing suggestions for further research.

並列關鍵字

Vow ； Praṇ ； idhā ； na ； Bodhicitta ； Bodhi vows ； Samantabhadra’s Great Vows

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