论李通玄的“法界”思想

发布时间：2018-06-19 23:15

本文选题：李通玄 + 华严　；参考：《上海师范大学》2011年博士论文

【摘要】：李通玄,唐代著名居士、华严学者。在唐代新译的八十卷《华严经》刚刚问世之时,过着隐居生活的他,撰写了四十卷《新华严经论》等注解新译经文的论著。在李通玄所处的时代,华严宗的理论思想已经基本完备。包括十玄门、六相,理事法界等学说都已成型,他虽然并不反对已有的华严学说,但是又不局限于华严宗的已有理论框架,按自己的思路解释经义,创立了独树一帜的华严学说。本文认为,李通玄立论的宗旨在于把华严宗派思想繁琐复杂的概念命题系统,用破除三世心的一心智慧统一起来,在修行的过程中从始至终以顿悟一智通一切诸佛智慧,再以这种佛根本智慧贯彻到一切修行中,达到修行一切法,成就一切庄严佛果的大乘佛教根本目标。这个目标,就是华严思想中的“入法界”,所以李通玄的华严思想,又是以法界思想为核心的。李通玄的华严法界思想既包含已有华严宗派理论,但是又不局限于其概念命题分析思辨传统的华严法界思想,本文认为可以用“顿悟佛乘”来概括之。在第一章中,本文着重探讨李通玄法界思想的立论基础:破三世心。佛境界和众生境界的差别在于能否与法界合一,而这种区别的关键就在于有没有三世心,有三世心即众生无明烦恼境界;无三世心即佛庄严解脱圆满境界。无三世心的境界就是顿悟境界,也就是佛的根本智慧。在顿悟中,只需不断修行去除残余习气即与诸佛不别。在第二章中,本文讨论了李通玄是如何用他的顿悟佛乘说来概括《入法界品》乃至整个《华严经》的经义的。在他看来,《华严经》中所描绘的所有庄严境界,及五十三善知识乃至毗卢遮那佛说法的核心,就是破除三世心的顿悟境界,及在这种境界中所展开的一切修行。顿悟智慧就是文殊根本智,佛乘修行就是普贤万行。起两者相结合即可与法界合一,这种境界就是突破时间空间限制的圆满境界。在第三章中,本文讨论了李通玄顿悟说,认为顿悟境界是李通玄华严思想的核心,也是他修行思想的基础。因为无三世心,所以法界的无量境界全在顿悟一念中。一念顿悟一念佛,念念顿悟念念佛。但是这种顿悟说是和《华严经》的普贤万行相结合的,是作为经文中的一切庄严境界的前提和根本而存在的,所以以文殊根本智来代表,这样就又与禅宗思想有所不同。为了分析李通玄和禅宗顿悟说的同异,在本章的最后,讨论了他和禅宗慧能顿悟思想的同异。在第四章中,本文讨论了李通玄的佛乘思想。认为众生通过顿悟修行,就能从修行的一开始就直接进入佛的智慧境界,佛的境界并不是修行的最后结果,而是贯穿于修行始终的。只要不断的通过普贤万行开发这种智慧,就能成就一切佛法,及相应的庄严佛果。虽然破三世心只在一念,但普贤万行却需念念不异,这样才能将修行所得的智慧境界充满法界,成就一切法。所以无三世心的顿悟智慧,需要通过充满三世十方的无穷修行,才能成就《华严经》中所描绘的无量庄严佛果圆满境界。法界虽在顿悟一念中,但是又需体现在无穷无尽的修行之中,所以是一即一切,一切即一的;一成一切成,一坏一切坏。最后在结论和余论中,总结了李通玄的顿悟佛乘法界说,以及这种法界学说的特点和理论贡献。
[Abstract]:Li Tongxuan, a famous scholar of the Tang Dynasty, a scholar of Hua Yan. He wrote the works of forty volumes of new translation of the Scriptures when the eighty volume of the new translation of the Tang Dynasty, which was just published by the Hua Yan Jing, who lived in seclusion.
In the age of Li Tongxuan, the theoretical thought of the Huayan sect is basically complete. The theories of the ten Xuan gate, the six phase and the governing law circle have been formed. Although he does not oppose the existing doctrines of martial law, he is not limited to the existing theoretical framework of the Huayan sect, and has created a unique doctrine of martial law in accordance with his own ideas.
This article holds that the aim of Li Tongxuan's theory is to integrate the complicated and complicated conceptual proposition of the thought of the Chinese sectarian ideology, to unify the one heart wisdom of the third heart, and to realize all the wisdom of all Buddhas and all the Buddhas from the beginning to the end in the course of the practice. The ultimate goal of Mahayana Buddhism is to cut down the Buddha and fruit. This goal is "the boundary of law" in the thought of Hua Yan. So Li Tong Xue's thought of majesty is the core of the thought of the law circles. Li Tongxuan's thought of the law of the martial law contains both the theory of the existing martial arts, but it is not limited to the thought of the traditional Chinese law. Think, this article thinks that we can use "epiphany Buddha ride" to generalize.
In the first chapter, this article focuses on the basis of the theory of Li Tongxuan's Law: breaking the third heart. The difference between the boundary of Buddhism and the realm of sentient beings lies in the combination of the legal realm, and the key to the difference lies in the absence of the third world heart, the third heart, that is, the unenlightened state of all living beings; the no three heart is the Buddha stately and the perfect realm. There is no realm of the three generations of heart. The realm is the realm of insight, that is, the fundamental wisdom of Buddha. In epiphany, we need to continue to practice and remove residual habits, that is to say, different from Buddhas.
In the second chapter, this article discusses how Li Tongxuan uses his epiphany and Buddha to generalize the meaning of "the law of entering the law" and the whole of the whole "Hua Yan Jing". In his view, all the solemn States, and the core of the fifty-three good knowledge and even the parlance of the Vivian Buddha, in his view, are the Epiphany realm of breaking the third heart, and in this way. All the practice unfolds in the realm. The insight wisdom is the fundamental wisdom of the Manjusri. The Buddhist practice is the universal practice. The combination of the two can be combined with the legal world. This realm is a perfect realm that breaks through the limitation of time and space.
In the third chapter, this article discusses Li Tongxuan's Epiphany, that the realm of insight is the core of Li Tongxuan's thought of Hua Yan and the basis of his thought of practice. In this chapter, in order to analyze the similarities and differences of the Epiphany between Li Tongxuan and Zen, the author discusses the similarities and differences between him and the insight of Zen Buddhism in the end of this chapter.
In the fourth chapter, this article discusses the thought of Li Tongxuan's Buddha multiplying. It is believed that all sentient beings can enter the intellectual realm of Buddhism from the beginning of the practice through the Epiphany, and the realm of Buddhism is not the final result of the practice, but through the practice of practice. And the corresponding solemn and fruit of Buddha. Although the heart of the third world is only in one mind, but it is necessary to read the spiritual realm of the practice so that it can fill the legal realm and achieve all the laws. The realm of perfection. Although the legal world is in the middle of an insight, it needs to be reflected in the endless practice, so it is everything, everything is one, all 10% is done, and all is bad.
Finally, in the conclusion and remainder, Li Tongxuan's insight into the Buddha's multiplication theory and the characteristics and theoretical contributions of this theory are summarized.
【学位授予单位】：上海师范大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：B948

【参考文献】