從華嚴「相即相入」的觀點論中國哲學之實踐

Explore the Practice of the Chinese Philosophy by ＂Interbeing＂ and ＂Interpenetration＂ of Huayan

古慧嬋(Hui-Chan Ku)

《健行學報》 36卷4期 (2017/01) Pp. 65-79

摘要

本文係從華嚴「相即」、「相入」的法界緣起觀來探討，論及一切萬法的緣起因子，其彼此之間的生成條件與因素。透過對這種緣起現象的理解，來體證萬法皆因相待而生，必須透過二元性的因子彼此相依才能構成。然而這些因子皆無定相，隨時轉變，故而展現出萬法「非實」、「無礙」與「不二」的特性。而在中國哲學思想中，包括老莊、佛學、宋明理學等，雖然切入的角度有所不同，但最終都是論及體用不二，一種超越二元相待，但又不會離於二元相待的境地。若試著從華嚴「相即相入」的邏輯思路來看，則發現以「相即相入」的緣起觀可以幫助理解中國哲學思想「體用不二」、「知行合一」、「解行相資」等脈絡。藉由這種對現象與現象，以及現象與實相之間「不即不離」的理解，而能了解到體證實相不能離於實踐，而日常生活中的一切行持亦與體證實相具有其相關性。

關鍵字

相即 ； 相入 ； 法界緣起 ； 體用不二 ； 知行合一

並列摘要

This article is explored by Dharmadhatu-pratityasamutpada of Huayan as ＂Interbeing＂ and ＂Interpenetration＂, talk about the formation conditions between the origin factors of all things. Through this understanding of the origin phenomenon, to comprehend everything are arising by the side of opposite, all things must arise by duality. However, those origin factors are not fixed, they are changed continuously. Therefore can show the character of everything as ＂non-really＂, ＂non-obstruct＂, ＂non-duality＂. And the Chinese philosophy, include Laozi, Zhuangzi, Buddhist doctrine and Neo-Confucian, although they are talking about with different principle, but finally all refer to the ＂unity essence and action＂, that is beyond duality yet not leave duality. By the ＂Interbeing＂ and ＂Interpenetration＂ of Huayan, that can help to understand the idea of ＂unity essence and action＂ and ＂unity of knowledge and practice＂ and ＂complement each other of liberation and practice.＂ To understand with ＂not exactly the same, yet not completely different＂ of ＂phenomenon to phenomenon＂ and ＂phenomenon to real＂, can understand to comprehend the ultimate essence of thing, certainly cannot be far away practice, because it is connected each other.

並列關鍵字

Interbeing ； Interpenetration ； Dharmadhatu-pratityasamutpada ； Unity essence and action ； Unity of knowledge and practice