南華大學機構典藏系統:Item 987654321/28738
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    题名: 《華嚴經．入法界品》思想之研究
    其它题名: A Study on the Thoughts of the Chapter of Gaṇḍa-vyūha in the Avataṃ-saka Sūtra
    作者: 許景雯（釋真檀）
    HSU, CHING-WEN (SHI, ZHEN-TAN)
    貢獻者: 宗教學研究所
    黃國清
    HUANG, KUO-CHING
    关键词: 《八十華嚴》;〈入法界品〉;悟入法界;善財童子五十三參;善知識
    the 80-fascicle Avataṃsaka;Gandavyūha;Completing Gandavyūha;Sudhana's visit to 53 great enlightened masters;great enlightened masters
    日期: 2020
    上传时间: 2022-08-15 09:27:21 (UTC+8)
    摘要: 　　《華嚴經》全名《大方廣佛華嚴經》，為印度初期大乘佛教重要的經典之一，是佛陀於菩提場中始成正覺時，為文殊、普賢等諸大菩薩宣說自內證悟後的境界完全呈現的經典，自傳入漢地以來即受到各界人士重視，唐‧宗密《華嚴經行願品疏鈔》卷二云：「不讀華嚴經不知佛富貴」，共有三種漢譯版本分別為東晉佛陀跋陀所譯的《六十華嚴》、唐武后實叉難陀譯的《八十華嚴》及唐德宗般若譯的《四十華嚴》。由於《八十華嚴》的文義較為暢達，品目亦更加完備，至今流通廣泛，因此本文以《八十華嚴》的〈入法界品〉為主。〈入法界品〉為《華嚴經》的最後一品，堪稱《華嚴經》的濃縮精華版，主要內容描述善財童子五十三參求云何行菩薩道之歷程，最初善財童子經由文殊菩薩引導啟發菩提心之後，進一步要親近善知識，最終參到普賢菩薩處，體證與諸佛一樣的智慧功德境界，稱悟入法界，象徵以文殊的大智，完成於普賢的行願。〈入法界品〉的核心人物為善財童子為代表，詮釋出大部《華嚴經》的完結篇，以上所述引生出筆者進一步探究〈入法界品〉五十三位善知識所證得的法門與教化特質、其中隱含的特殊教理、深層意涵、普賢行義理，分析發菩提心和求善知識的實踐意義，釐清〈入法界品〉中的重要思想。
    　　The full name of“Avataṃsaka Sūtra” is “the Mahāvaipulya Buddhāvataṃsaka Sūtra”, which is one of the most important classics at the first stage of Mahayana Buddhism in India. It was the very time when the Buddha became enlightened for the first time in the bodhi field. As soon as the Buddha became enlightened, he proclaimed and preached what he had obtained from the enlightenment for such Bodhisattva as Mañjuśrī (曼殊師利菩薩) and Samantabhadra (普賢菩薩). Since the scriptures were passed on into China and were introduced to Han, they have been valued by the people from all walks of life. Therefore, Master Zong-mi in Tang Dynasty has ever said in “Abbreviated Commentary on the Vows of Bodhisattva Samantabhadra Sutra”, volume two, “If you've not studied the Huayan Sutra yet, you'll never know how wealthy and splendid the Buddha is!” 　　There are three Chinese versions of “Avataṃsaka Sūtra” in total, including (1) “the 60-fascicle Avataṃsaka”, translated by Buddha Batuo during the Eastern Jin Dynasty, (2) “the 80-fascicle Avataṃsaka”, translated by Shicha Nantuo during Queen Wu of the Tang Dynasty, and (3) “the 40-fascicle Avataṃsaka”, translated by Master Prajna during the Tang Dezong period. Since the textual meanings in “the 80-fascicle Avataṃsaka” are more fluent and comprehensible, and the names of the volumes are more complete, so far it has been widely spread around. Therefore, this paper is mainly based on the Gandavyūha Chapter (入法界品) of “the 80-fascicle Avataṃsaka”. 　　The Gandavyūha (入法界品) is the last volume of the “Avataṃsaka Sūtra”, which can be complimented as the condensed essential edition of the “Avataṃsaka Sūtra”. The main content describes the course of Sudhana's fifty-three visits in the pursuit of what a Bodhisattva should practice and carry out. Initially, Sudhana's bodhicitta became enlightened through the guidance of Manjushri. After that, he managed to get close to the 53 great enlightened masters, and finally paid a visit to Samantabhadra. His experience on the same state of wisdom and virtue as the buddhas' is the so-called “Completing Gandavyūha”, which begins with Mañjuśrī's great wisdom and is perfected with Samantabhadra's great wishes. 　　The core figure of “Gandavyūha” is represented by Sudhana, who interprets the final chapter of the great “Avataṃsaka Sūtra”. It follows that the above statement induces the author to further explore the 53 great enlightened masters in the“Gandavyūha”. Therefore, the author's exploration include the 53 great enlightened masters' contents of the enlightenment and the quality of education, the particular teaching method, the deeper meanings, and Samantabhadra's practice. This paper also analyzes the practical significance of developing bodhicitta and following examples of great enlightened masters. And at the last part, the author has clarified the crucial thoughts in “Gandavyūha”.
    显示于类别:[宗教學研究所] 博碩士論文

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