《華嚴經疏．十地品》初地、二地菩薩之修行特色

澄觀將〈十地品〉的宗趣分為總說、別說二種，其中別說十義之第九義為「約寄乘法」，也就是「十地寄乘」，華嚴宗以菩薩十地之位次寄於世間人天乘、出世間三乘、出出世間一乘，以分別法門之深淺。亦即，十地菩薩的修行特色，是介紹十地菩薩的因行，是行布門，初至三地，寄世間人天乘；四至七地，寄出世間三乘；八地以上，出出世間一乘法。其中，初地寄顯人乘，二地寄顯欲界天乘。本文所要研究的主題為「《華嚴經疏．十地品》初地、二地菩薩之修行特色」，將分為三個部分來說明。首先，探討遠離障道法，包括：遠離五怖畏、遠離十惡業，此二種障道法是進入前二地的障礙，故應遠離。其次，說明精勤修行，包括：初地勤修十大願、二地勤修十善，菩薩已歷經了入地心、住地心的階段，接著還要精勤修行，才能證得佛果。最後，論述圓修波羅蜜，包括：初地布施波羅蜜、二地持戒波羅蜜。十地菩薩於每一地中，都能修十種波羅蜜，只是每一地中皆有一種波羅蜜較為殊勝，其餘九種波羅蜜則是隨力隨分而修。在二地離垢地中，雖分為遠離十惡業、勤修十善、持戒波羅蜜三部分，但其探討的範圍即是攝律儀戒、攝善法戒、攝眾生戒之三聚淨戒，皆與戒律有關，所以二地被視為華嚴學之戒律觀。

關鍵字

澄觀；十地品；障道法；精勤修行；波羅蜜

並列摘要

Chengguan classifies the main idea of ＂Shidipin＂ into the general introduction and the specific introduction. In the ten meanings of the latter introduction, the ninth one is about ＂reside,＂ that is, ＂ten stages resides in vehicles (yānas).＂ Huayan School applies ten stages of bodhisattvas to reside in three vehicle in order to discriminate their levels: Vehicle for Human Being and Deva (manuṣya-yāna and deva-yāna) in the realm of desire (kāmāvacara), Three Vehicles for Śrāvaka, Pratyeka-Buddha, and Bodhisattva (śrāvakayāna, pratyeka-buddhayāna, and bodhisattvayāna) in the supramundane (lokottara), and One Vehicle (eka-yāna) which transcends the supramundane. In other words, the bodhisattvas' characteristics of ten stages is to introduce bodhisattvas' practice before becoming buddhas. The first stage to the third one resides in the realm of desire, Vehicle for Human Being and Deva. The fourth one to the seventh resides in the supramundane, Three Vehicles for Śrāvaka, Pratyeka-Buddha, and Bodhisattva. The eighth and the above reside where transcends the supramundane, One Vehicle. Among these, the first Stage resides in Vehicle for Human Beings and the second one resides in Vehicle for Devas in the realm of desire. This study aims to explore the Bodhisattvas' characteristics of the first and the second stages in the ＂Shidipin＂ in the Huayanjingshu as the following three points. Firstly, being distant from obstructions (āvaraṇa). Bodhisattvas should be distant from five fears and ten evil deeds. Because they obstruct bodhisattvas to enter into the second stage, bodhisattvas should keep away from them. Secondly, illustrating diligent practice. Bodhisattvas of the first stage should diligently practice ten profound vows and the second one should diligently practice ten good deeds. Because bodhisattvas have experienced the required mental condition before entering and dwelling in the stage, they have to practice diligently in order to attain enlightenment as Buddha. Finally, discussing about completing pāramitā. Bodhisattvas in the first stage completes dāna-pāramitā and those in the second stage completes śīlapāramitā. Though bodhisattvas in every stage can practice all the ten pāramitās, bodhisattvas in every stage have to complete one specific pāramitā and do their best to practice the other nine ones. In the second stage (vimalā bhūmi), although the practice is classified as being away from ten evil deeds, diligently practicing ten good deeds, and completing śīla-pāramitā, what is discussed here includes three cumulative pure precepts (tri vidhāni śīlāni), i.e., the precept of regulating behaviour (saṃvara śīla), the precept of doing goodness (kuśala dharma saṃgrāhaka śīla), and the precept of saving the sentient beings (sattvārtha kriyā śīla). These are all about precepts, so the second stage is taken as what represents Huayan School's views of precepts.