【作者】 王连冬；

【导师】 邱高兴；

【作者基本信息】 吉林大学 ， 中国哲学， 2012， 博士

【摘要】 心性问题是中国哲学一直关切的问题之一。作为中国哲学重要组成部分的中国佛教而言，亦不难见佛教宗派对心性问题的讨论。华严宗即是这样的佛教宗派之一，非常注重对心性理论的阐发。华严宗的理论主要包括教与学两个层面即判教理论与哲学层面的教理，华严宗教理哲学以圆融无碍、法界缘起见长；判教理论则重五教判教。如果只单纯地考察华严宗的教理哲学层面，那么将陷于大而化之的泛论；但是如果只一味地在宗教层面讨论则会与中国哲学的精神意旨南辕北辙。那么如何展现华严心性理论的全貌而又不失华严宗理论的根本特征，是摆在我们面前的问题。从华严宗的理论源头来看，其所依据的中心经典，或者经论中的源头性话语，无不显露出“唯心”的理论色彩。《华严经》“夜摩天宫菩萨说偈品”中的“唯心偈”，“心佛众生三无差别”，“十地品”中的“三界唯心”等命题都被后世从文献上追述为“唯心”理论的重要来源。而《华严经》对这些命题本身并没有给予详细、系统的解释，经文中也只是反复宣说万法唯心所造、见心即见佛，而对出世间是否由心所生并没有明确的说明，甚至也没有追问心的性质到底是什么。后来，世亲作《十地经论》对“三界唯心”作了进一步发挥，将阿赖耶识缘起与一心相结合试图解释世界的本质，并规定了于阿赖耶识求解脱的修行方向。但是阿赖耶识的理论缺陷也暴露无遗，因缘聚散、成坏只能解释有漏妄法的本质，而无法说明清净功德法的实质。《楞伽经》认为人先天具有清净心即如来藏，这正好能与阿赖耶识理论形成互补，所以为后来的学者所重视，华严二祖智俨、三祖法藏都疏解过《楞伽经》，可见其在华严教学中的地位。而《起信论》试图以“一心开二门”的理论模式将有漏法、无漏功德法统摄于一心。以《十地经论》为所宗经典的地论学派围绕着心的染净问题而分为南北两派。北道系以具有染杂性质的阿赖耶识为所依持的本体，众生通过后天的修行熏习，可实现阿赖耶识内部染净的转化，而最终必当摆脱轮回、证道成佛，这种观点同摄论师相近。南道系以清净阿赖耶识为所依持的本体，众生通过修行来去除遮蔽清净阿赖耶识的障碍物、彰显清净法性即是成佛。华严宗的祖师们论说的心实际上脱胎于《华严经》、《地论》、《起信论》、《楞伽经》等大乘经论，并将其由聚散因缘法转化为清净实体，心在因缘聚散中呈显自身而不是自身成坏，加之此心是精神实体而非物质实体，所以心也就具有了“无常”、“空性”、“无我”等属性。如果说《华严经》等经论从教理哲学层面奠定了华严宗的根本哲学问题，那么宗教判教理论则是华严宗主的创新贡献。正如一枚硬币的正反两面，华严教学展现给我们哲学和宗教两个层面。华严学者致力于将一心贯彻于华严教学之中，从哲学形态的教理层面和宗教判教角度阐释心的基础性作用。初祖杜顺的五教止观已经显露出将心问题贯穿五教的动向；二祖智俨不仅试图沟通唯识与如来藏两大体系，并且已经开始注意到心问题对揭示华严世界观体系的根本性作用。三祖法藏作为华严宗的实际创立者，明确从五教判教中确立了心的位阶，以及心的基础性地位，这顺应了杜顺的理论思路；除此之外还阐发“十重唯识”与“三界唯心”理论将华严哲学的理论基础由从生灭缘起之心转变为实体清净之心。四祖澄观则完成了从一心立教的理论脉络，并且强化了心本体的能动性。五祖宗密总结了前代由心而论教与学的理论系谱，将五教判教、四法界建立于真心之至上，将知与性融入真心，而确立了本觉真心的理论体系。宋代华严宗的“中兴教主”净源作《策门三道》，从三个方面总结了当时佛教理论界对唐代华严一心论、判教理论、儒释心性理论的争议。可见，唐代华严所讨论的一心在判教中的重要地位，以及儒释心性比较问题在当时的理论界仍然在讨论。此外，宋僧已经不拘泥于单纯地探讨华严宗典籍中的“唯心”理论，而是转向以华严“唯心”理论诠释佛教典籍，其中最典型的就是净源以华严“唯心”论诠释《肇论》。单就其理论而言，并未超越唐代华严宗主所设定的理论范围。华严“唯心”理论对唐以后佛教的影响不单单局限于华严宗内部对唐代以后禅宗的影响依旧很大。其中，永明延寿禅师颇有代表性，正是得益于延寿禅师才将华严“唯心”理论引入禅宗教学之中。总之，唐代华严宗“唯心”理论不仅延伸了《华严》等经论中的“唯心”思想，通过一心支撑起华严哲学的理论体系和华严宗的判教体系，此外还启发了后世佛教的理论研究、以及儒学心性理论研究，这在中国佛教史和中国哲学史上不可忽视。更多还原

【Abstract】 The nature of soul is one of the most popular questions in Chinesephilosophy. In Chinese Buddhism, it is regarded as an important part anddifferent sects have talked about it. Huayan is one of the sects whichfocus on explaining the conception of soul. The theory of Huayan sectconsists of two orientations: judgments and doctrines. The doctrines arecharacterized by the thoughts of satisfactory circulation and dependentorigination, and the judgments emphasize on differing five religiousgroups. If we merely study philosophical doctrines, it is likely to begeneralized carelessly. If we purely study religious, it will bediametrically opposite to Chinese philosophy. How to wholly explain thenature of soul characterized by Huayan sect is an urgent issue.The theoretical origin of Huayan is based on Hua-yen-jing whichdisplays the idealism touch. In Hua-yen-jing“Weixin ji”，“heart、Buddha、being are no difference”，“Shidi pin”the theories of three worldssoul-only are regarded as the main document resource of idealism by laterresearchers.But these propositions were not given systematical and explicitlyexplanation. Even though the words such as the world made by soul-onlyand "Heart is Buddha" were repeated in Hua-yen-jing, it hadn’t explainwhether the mind will lead to extrication and what the nature of soul is.Shiqin, an Indian Buddhist, wrote shi-di-jing-lun to develop further theconception of idealism in three worlds, who combined the theory ofalaya-pratitya-samutpada and the theory of soul-only to explain the natureof the world and set the aim of alaya. But the theoretical shortage of alayawas exploded because it didn’t explain the nature of unconditioned Dharmas, in spite of successfully explaining the nature of UnconditionedDharmas by formation and separation of karma. Later researchers focusedon leng-jia-jing because it considered human being had innately cleansoul-----tathagata-garbha which was a complement to the theory ofalaya-pratitya-samutpada and it is regarded an indispensible documentwhich Zhiyan and Fazang, the second and the third founder of the Huayansect had noted on. In addition, qi-xin-lun had a try to combineconditioned dharmas、unconditioned into soul-only theory by using thetheory mode of one mind and two gates.Dilun schools were classified into two groups, south groups andnorth groups, basing on their opinions on the mind in the classicaldoctrine shi-di-jing-lun. North groups considered the nature of alayaontology was dirty and all living beings would extricate successfully andbecame a Buddhist by changing the dirty soul into the clean soul throughacquired cultivations. South groups considered the nature of alayaontology was clean, and all living beings would become a Buddhist bywiping up the dirtiness which covered alaya.In the mahayana sutras such as Hua-yen-jing,、di-lun、qi-xin-lun、leng-jia-jing, the founders of Huayan sect discussed the conception of thesoul which were transformed from formation and separation of karmainto clean ontology. They improved the notion that the soul had the natureof“impermanence”、“voidness”and“no-self”and it was spiritual substanceinstead of material one. So the judgments of Huyan established thecreative distributions for the sect as well as these sutras laid thephilosophical foundation for it. As two sides of a coin, Huayan sectdisplayed two orientations of philosophy and religious. Huyan inheritordevoted themselves to explaining the basic effect of the soul from the twoorientations to emphasize the theory of soul-only in its teaching. Dushun, the first founder, whose judgment was characterized by concentratedobservations of five religious groups revealed the inclination to center thesoul and differed the five religious groups firstly; Zhiyan not only tried tomerge the two theories of consciousness-only and tathagata-garbha, butalso had noticed the basic effect of the soul to show the systematicalworld outlook of Huayan. Fazang, as the real founder, established tensteps and the basic foundation of the soul by his judgment whichinherited Dushun’s thought and he changed the philosophical foundationof Huayan’s theory from the birth-and-death origin into the clean soul byhis explaining tenfold consciousness-only and three worlds soul-only.Chenguan, the fourth founder, finished the theoretical framework of thesoul-only doctrine and intensified the ontological activity of the soul.Zongmi, the fifth founder, concluded the previous teaching and learningtheory and established the systematical theory of primary awareness sincehe based the judgment and four worlds on the pure soul and mergedtogether intelligent and nature.In Song Dynasty, Jingyuan named“the revival leader of Huayansect”wrote ce-men-san-dao to conclude the three theories of soul-only,judgment and the nature of soul between Confucian and Buddhism inTang. It could clearly be seen that the soul-only played an important roleand the comparison between Confucian and Buddhism on the nature ofmind was still a concerned question among theoretical workers at thattime. In addition, the monks of Song Dynasty, not only discussed thesoul-only theory in Hua-yen-jing, but also explained the Buddhism sutraswith Huayan theory, among which Jingyuan was a representative whoexplained zhao-lun with Huayan soul-only theory. The researches ontheory in Song didn’t surpass the level of Tang Dynasty.After Tang Dynasty, Huayan soul-only theory developed its sect, atthe same time it influenced Chan sect. Yanshou, a Chan master in yongming period, introduced the soul-only theory into the teaching andlearning of Chan.In a word, Huayan soul-only theory developed the idealism ofHuayan Jing, which formed the philosophical theory and judgmentsystem of Huayan sect, and enlightened the further study on Buddhismand the nature of mind of Confucian. It is wisdom in the history ofChinese philosophy and Buddhism.更多还原