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  • 學位論文

清涼澄觀《華嚴經疏》與《隨疏演義鈔》之研究

Study On Cheng-guan’s Avataṃsaka Commentaries and Subcommentaries

指導教授 : 蕭麗華 涂艷秋

摘要


清涼澄觀(738-839),唐代華嚴宗第四代祖師,以繼承賢首法藏(643-712)教學、弘揚《華嚴經》為其畢生職志。根據記載,澄觀一生著作立說高達四百餘卷,傳世作品以《大方廣佛華嚴經疏》六十卷與《華嚴經隨疏演義鈔》九十卷為代表。此二書又為後世合刊,稱為《華嚴疏鈔》。《華嚴疏鈔》實為漢譯《華嚴經》注經史上的顛峰之作,也是唐代「正統」華嚴宗唯一一部完整的八十《華嚴》的注疏,從此無人能出其右。若欲研究漢地華嚴宗視角下的八十卷《華嚴經》,絕對無法忽略《華嚴疏鈔》所扮演的重要地位。 本論文首先討論澄觀其人的主要事蹟,以及《華嚴疏鈔》的著述年代與卷數異說。其次是《華嚴疏鈔》的注經形式。討論「注經形式」有兩重意義,一者有助於理解《華嚴疏鈔》全書的撰寫架構,二則可以反映澄觀對於《華嚴經》經題與經文的解讀與闡發。注經形式上,澄觀繼承了由法藏開創的「十門分別」的架構,但非一味襲取,反而重新排列具有意義的次第;同時,也對慧苑(673-743)《刊定記》內容有所取用與批評。澄觀又特別注重「經題」,名之為「無盡修多羅之總名」,以「字各十義,七字互釋」以及與「三聖」相配等方式提高經題的高度與內涵。 而在「心性論」研究上,可發現澄觀以如來藏貫穿佛性、法性、第一義空等概念,但又兼顧性、相之差別,同時分疏「無情有性」與「無情不可成佛」兩說的成立角度與不可混同之處。並且,立基於「以性融相」的立場,以如來藏說融攝阿賴耶識、阿陀那識與阿摩羅識等概念,使之成為「如來藏」之不同面向。 華嚴宗高舉「事事無礙」,認為世間萬法之前無有障礙,彼此之間即、入自在。但要如何論證「事事無礙」於理有據,是華嚴諸師的一大課題。澄觀於此大致繼承法藏的架構與說法,但在細部仍有許多調整。其中,澄觀特別重視「法性融通」或是「事理無礙」。澄觀認為,必須藉由「事理無礙」作為基底,否則「事事無礙」不成。單就事相而言,萬法互有隔礙;若只約法性而言,則泯同一性、皆同一理,毫無差別。唯有承認萬法的差別性,且任一事法即同法性,並以「法性」於中融通千差萬別的事法,方能成立「事事無礙」之說。澄觀建立了由「事理無礙」到「法性融通」到「事事無礙」的明確進程,卻也遭致後人批評澄觀傾向於「事理無礙」。

並列摘要


Cheng-guan (738-839) was the fourth patriarch of the Huayen school of Buddhism in the Tang dynasty. He continued the teachings of his predecessor Fa-zang (643-712) and made it his life’s work to promulgate the Avatamsaka Sutra. Records show that Cheng-guan’s writings number over four hundred volumes; his surviving works are exemplified by the 60 volumes of the Mahavaipulya Buddhavataṃsaka Sutra Commentaries and the 90 volumes of the Avatamsaka Sutra Subcommentaries. The two books were later combined and known as the Avatamsaka Commentaries and Subcommentaries, now considered one of the greatest commentaries on the Avatamsaka Sutra in Chinese translation. It is also the only complete commentary on all 80 volumes of the Avatamsaka sutra among the “legitimate” Huayen school patriarchs of the Tang dynasty; none have equaled its accomplishments. No study of the Avatamsaka Sutra from the perspective of the Huayen school in China can ignore the crucial role of the Avatamsaka Commentaries and Subcommentaries. This paper first discusses the key events and achievements of Cheng-guan’s life, as well as the disputes regarding the time the Avatamsaka Commentaries and Subcommentaries was written as well as the number of scrolls it contains. Next, the format of the commentaries is discussed. The reasons for focusing on the format are twofold: first, the format is helpful in understanding the structure of the Avatamsaka Commentaries and Subcommentaries as a whole; second, the format is a reflection of Cheng-guan’s interpretation of the sutra’s title and contents. In the format of his commentaries, Cheng-guan continued Fa-zang’s structure that separates the ten doctrines. However, Cheng-guan does not mindlessly replicate Fa-zang’s work; he reorders the doctrines in a more meaningful way. He also both takes from and criticizes Huei-yuan’s (673-743) Notes on the Printing of Avatamsaka Sutra. Cheng-guan also attaches great importance to the sutra’s title, calling it the “all-embracing name of the boundless sutra.” He said that “each character [of the Avatamsaka Sutra] has ten meanings, and the seven characters each illuminate the others” and drew connections with the “three saints” to enhance the stature of the title and enrich its meaning. In his theory of mind and nature, it can be seen that Cheng-guan used the Tathagatagarbha to connect ideas including the buddha-nature, the dharma-nature, and Paramartha-sunyata. However, he also maintains a distinction between nature and appearances, and commented on the separate contexts of the ideas that “insentient beings are invested with Buddha-nature” and “insentient beings cannot attain Buddhahood” as well as why the two ideas cannot be mixed up. Based on his fundamental position that reality should integrate appearances (yi xing rong xiang), Cheng-guan used the ideas of the Tathagatagarbha to bring together concepts such as ādāna-vijñāna, ālaya-vijñāna, and amala-vijñāna, making them each facets of the Tathagatagarbha. An important tenet of the Hua-yen school was the “dharma realm of the non-obstruction of phenomena,” the idea that there are no obstructions between anything in the world, that all could complement one another. However, establishing a theoretical basis for the non-obstruction of phenomena was an important task for the Hua-yen patriarchs. Cheng-guan mostly continued Fa-zang’s theoretical structure and ideas, but made many adjustments in the details. Cheng-guan emphasized particularly the importance of integrating the dharma-nature, which belongs to the “dharma-realm of non-obstruction between the noumenon and phenomena.” Cheng-guan believed that non-obstruction between the noumenon and phenomena is a necessary basis for non-obstruction of phenomena. When one speaks only of appearances or phenomena, it is clear that obstructions are everywhere to be seen; speaking only of dharma-nature, all is one and all obeys the same laws with no difference. Only by admitting the difference between the various dharmas, and that all phenomena share the same dharma-nature, allowing the same dharma-nature to integrate the wide variety of phenomenon-dharmas, can the idea of non-obstruction between phenomena truly stand. Cheng-guan established a clear path from “the dharma realm of non-obstruction between the noumenon and phenomena” to “the dharma realm of non-obstruction between all phenomena,” through “the integration of the dharma-nature.” However, later scholars criticized him for being tilted toward the dharma-realm of non-obstruction between the noumenon and phenomena.

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