宋元時代華嚴宗人的般若思想

「般若」是一種佛教的特殊智慧，亦即指引有情眾生解脫煩惱痛苦、獲得身心輕安的崇高智慧。這種智慧以探討一切皆空、真俗二諦等理論為主，是一比較完整的思想體系。換言之，性空、二諦理論乃般若思想體系的重要內容之一。本文依據《賢首傳燈錄》、《賢首宗乘》所列並有著作傳世的宋元時代華嚴宗人，依次論述其性空說、二諦論。首先，闡述晉水淨源的色空說與二諦論，他彰明了「色即是空，空即是色」的義理，以及真諦與俗諦既有相奪的關係，又有不二的關係。其次，闡明堯峰遵式的二諦論，他將「相」、「性」分別與俗諦結合，從而指出「俗諦四句」；又將「相」、「性」分別與真諦結合，從而指出「真諦四句」，並且宣說真諦與俗諦「不有不無」的妙義。再次，論述真覺文才的性空說，他主張由緣而生的一切色法，並無恆常不變的自在實性，猶如夢幻，當體即空。而且認為「色」與「空」具有不即不離、非一非異的關係。最後，敘說蒼山普瑞的二諦論，他以為《大乘起信論》的「心真如門」即是真諦，「心生滅門」即是俗諦，而且經由「真」、「妄」交徹，不相妨礙，推得真諦與俗諦的相輔相成，不相對待。結論指出宋元時代華嚴宗人，特別是淨源、文才大多承襲並發揮了《肇論》的義理，分別彰顯出其般若思想的特色。淨源、遵式、普瑞闡明了「二諦」的觀點，並且呈現出二諦論的特質，從而豐富了此一時代華嚴宗學說的內涵。

關鍵字

般若；性空；二諦；第一義諦；當體即空

並列摘要

＂Prajñā＂ is a special Buddhist wisdom, namely a sublime wisdom that guides living beings towards liberation from the sufferings of their passions and attainment of a state of physical and mental tranquility. This wisdom is mainly articulated in theories about the emptiness of all phenomena and the two truths of the absolute and the relative, a comparatively complete system of thought. In other words, emptiness of everything that is conditioned by causes and the theory of two truths are important concepts of the prajñā system of thought. This paper discusses the concepts of emptiness and two truths in the writings of monks who according to the Xianshou chuandeng lu and the Xianshou zongsheng belonged to the Huayan school. First, the paper explains how Jingyuan (1011-1088) understood form and emptiness and the two truths. He expounded the meaning of ＂form is emptiness, emptiness is form＂, and explained the relationship of absolute truth and relative truth as mutually excluding each other yet at the same time non-dualistic. Next, Zunshi's (1041-1103) concept of the two truths is explained. He combined each of the concepts of ＂form＂ and ＂nature＂ with the relative truth, and declared ＂four phrases of relative truth＂; then he combined ＂form＂ and ＂nature＂ with absolute truth, resulting in the ＂four phrases of absolute truth＂, and declared the wonderful meaning of neither existence nor non-existence of absolute truth and relative truth. Next, Wencai's (1241-1302) concept of emptiness is discussed. He maintained that all corporeal dharmas that originate from causes have no permanent reality, they are like a dream, which is void of any substance. He also thought that ＂form＂ and ＂emptiness＂ are neither identical nor separated, neither one nor different. Finally, the paper explains Purui's (dates unknown) understanding of the two truths. He thought that the ＂true suchness of mind＂ of the Dasheng qixin lun represents the absolute truth, and that the ＂arising and perishing aspect of mind＂ represents the relative truth, and declared that because of the interpenetration of ＂real＂ and ＂unreal＂, they do not impede each other, the absolute truth and relative truth are complementing, not opposing each other. The conclusion points out that during the Song and Yuan dynasties monks belonging to the Huayan school, especially Jingyuan and Wencai, mainly followed the tradition of Zhaolun and further expounded its meaning, clarifiying its characteristic prajñā thought. Jingyuan, Zunshi, and Purui explained the concept of the two truths, clarified the characteristics of the two truths, and thereby enriched the Huayan school thought of that era.