【作者】 孙业成；

【导师】 蒋国保；

【作者基本信息】 苏州大学 ， 中国哲学， 2009， 博士

【摘要】 法藏是华严宗的实际创立者。其全部学说就是圆融之“理”。此“理”不守自性,随缘起事,而事必依“理”。故理事圆融,事事无碍。此为佛的境界,同时又包含着深刻的哲理。圆融之“理”因而亦凸显了东方哲学的发达。圆融之“理”的本质是缘起、性起。以法藏的解释说,“缘起融通故无碍”,缘起是圆融的所以然之故。而所谓圆融之“理”,就其综合的理论意义而言,它有哲理和宗教两个方面的意思:就哲理而言,它指法藏“一即一切”哲学学说之“一”,此“一”亦是其形而上的宇宙本体论;就宗教而言,它指佛教的缘起大法,具体包括法界缘起、如来藏缘起。1.法界缘起其内涵主要体现于因门六义,缘起十义,三界唯心,六相,十玄门,妄尽还源,海印三昧等诸范畴。十玄门则是法界缘起的集中概括。2.如来藏缘起一切世间、出世间法不离一心(如来藏)。一切众生悉皆如来藏。如来藏缘起、法界缘起有区别。宗密在《圆觉经略疏》中指出“如来藏”与“法界”的区别是:一者在有情数中名如来藏,在非情数中名法界性;二者谓法界则情器交徹心境不分，如来藏则但语诸佛众生清净本源心体。相较法界缘起、如来藏缘起而言,性起即不起;前者是就染、净法合而言之,后者则专指净法而言。性起,同时又是对天台智顗开权显实方便的回应;此亦意味着性起,乃体即用、用即体,或者说迷凡悟圣。特别要说明的一点是,在性具善恶观上,智顗与法藏观点一致。法藏的“性起”与“性具善恶”亦并不矛盾。法藏解释《起信论》的一心二门,说:“自性清净心,不染而染,难可了知;染而不染,亦难可了知。解云:不染而染,明性净随染举体成俗,即生灭门也;染而不染,即染常净本来真谛,即真如门也。”(《探玄记》卷十三)“染而不染”相当于“性起”的“起即不起”(“性起”之“起”无实义,只起着词素凑足音节的作用)。实际上,法藏的“性起”依《起信论》的真如门(净法)而立,“法界缘起(如来藏缘起)”依《起信论》的生灭门(染、净法合)而立。亦即“性起”是真如的出缠,“法界缘起(如来藏缘起)”是真如的在缠。世间的善恶法是依“法界缘起(如来藏缘起)”的,也就是说“法界缘起(如来藏缘起)”是世间善恶法的直接依;“性起”是“法界缘起(如来藏缘起)”的直接依,是世间善恶法的根本依,而不是直接依。法藏的圆融之“理”于教内外都有一定的影响。程朱表面上贬斥释氏,暗中却引进了不少华严的理论。程朱“天理”有道家、《易》的因子,亦有法藏圆融之“理”的因子;但道家、《易》“道”“太极”只具有朴素的直观性,法藏圆融之“理”却具有丰富的思辨性。在很多具体的用词术语上,程朱理学均有因袭法藏圆融之“理”的痕迹,如:动静、海印三昧(与万象森然)、舒卷、密、明镜、体用(与体用一源)、一即一切(与理一分殊)、主伴、迹等词语上。某种程度上,程朱的“天理”就是圆融之“理”的翻版。正如有人总结理学与佛学的关系时说:“虚灵不昧,出《大智度渡论》;不可限量,出《华严经》;物我之理,固有之性,心之体用,吾心正而天地之心正,活活泼泼地皆出佛书。”(陆云锦:《芝园杂记·朱子注·书有原本》)法藏是位高僧大德,亦是位杰出的哲学家。其声誉远播海内外。其学说,不但一度成为李唐王朝的意识形态(阳儒阴释),而且还成了新罗和日本国的意识形态。更多还原

【Abstract】 Ganda School was founded in fact by Fa Zang. All what he had done lay in this“Li”. This“Li”is not of its own nature-abiding and reveals itself at random. Everything must depend on this“Li”. Therefore“Li”needs things and things rely on“Li”. So does everything. What is called the realm of Buddhist, which includes profound philosophic theory. Non-contradictory“Li”protrudes advanced philosophy in the East.The essence of non-contradictory“Li”is causation and nature .What Fa Zang explained is the reason of non-contradictory owing to causation .It is due to causation ,all in all. What is so-called non-contradictory“Li”has two parts of form and content. As for form, it refers to Fa Zang’s philosophy including his metaphysical ontology. With regard to content, it means the general Buddhist causation including Fajie causation and tathāgata- garbha causation.1. Dharmadhātu causation Which embodies these categories concerning six aspects of cause, ten items of causation, idealism, six faces, ten kinds of profound theory, receded improper thought, collecting oneself, and so on. But ten kinds of profound theory summarize the gist of dharmadhātu causation.2.Tathāgata- garbha causation Everything in the world or in Heavean is decided by Tathāgata- garbha and everyone is Tathāgata- garbha.Tathāgata- garbha causation and dharmadhātu causation differ in several ways. Zong Mi pointed out the difference between the two that the one doing with living things is called Tathāgata- garbha but doing with non-living things is called dharmadhātu. Or dharmadhātu means living things and non-living things mix together but Tathāgata- garbha designate the peace and quiet mind of Buddhist.Compared with Fajie causation and Tathāgata- garbha, nature is named non–manifestation. The previous is related to contaminated and pure state. But the latter only concerns pure state. At the same time nature also echoes the approaches to the essence of Zhi Yi for convenience. Nature in another word, indicates that ontology is function but usually vice verse. Or to be indistinct is an ordinary person and to be distinct is a sage.One viewpoint must be clarified, specially about nature having good and evil which Zhi Yi and Fa Zang agreed with each other. Fa Zang’s nature doesn’t contradict his nature having good and evil. As regards one mind access respectively to pure and impure realm, Fa Zang said,“the peace and quiet mind of Buddhist is not contaminated but contaminated and it’s intangible. It’s contaminated but not contaminated and it’s also hard to trace. The interpretation is that not contaminated but contaminated indicates impure realm and contaminated but not contaminated pure realm. That is to say, pure entity reveals itself mundane and impure things are true essence.”(in Seeking Out Secrets :volume 13) Contaminated but not contaminated corresponds to originated but not originated in nature.( The word‘originated’in nature has no meaning and it only makes up words.) As a matter of fact, nature comes from pure realm and dharmadhātu causation besides Tathāgata- garbha causation stems from impure realm, which means nature is pure vacancy. and dharmadhātu causation and Tathāgata- garbha causation belong to impure vacancy. The good and the bad in this world depend on dharmadhātu causation and Tathāgata- garbha causation, which designates that good and evil rely directly on dharmadhātu causation and Tathāgata- garbha causation. Meanwhile, dharmadhātu causation and Tathāgata- garbha causation emerge directly from Nature which is root cause but not direct one for good and evil.Fa Zang’s non-contradictory“Li”has deep influence inside and outside Buddhist, especially over“Li Xue”of Cheng Hao,Cheng Yi and Zhu Xi in Song Dynasty. Cheng Zhu’s“Tian Li”has been effected by Daoism and Zhou Yi, but even by non-contradictory“Li”. Dao ,Taiji of Daoism and Zhou Yi seem only to be simple and intuitive while non-contradictory“Li”is complicated and dialectical. There were traces of non-contradictory“Li”in many concrete terms of Cheng Zhu’s“Tian Li”, namely, motion and motionless, Hai-Yin-San-Mei and Wan-Xiang-Sen-Ran, expand and contract, secret, mirror, thing-in-itself and its function, one-being-everything and one-“Li”-with-many-things. To some extent, Cheng Zhu’s“Tian Li”is no more than the copy of non-contradictory“Li”.The relation between Buddhism and Confucianism summed up by a scholar is,“an unoccupied mind with intelligence from On Great Wisdom, being innumerable from Hua Yan Sutra, the nature of non-living and living things, intrinsic attributes, thing-in-itself and its function of mind and the heart of universe deriving from human beings, which all arise from Buddhist sutra.”(Notes in Zhi Garden ,Annotated Works of Zhu Xi,Original Book ,Written by Lu Yunjin)Fa Zang is a monk of high moral character and a great philosopher. His reputation has been spread overseas since then. His theory was once social ideology in Tang Dynasty. So was it in Korea and Japan.更多还原