| 摘要: | 華嚴宗發展至第五祖的圭峰宗密，提倡禪教合一，華嚴宗和禪宗的會通屢見於兩家諸師的著作之中。宗密著《禪源諸詮集都序》，將三教配三宗，教以顯示真心即性教的華嚴宗為最上乘，宗則以直顯心性宗的荷澤宗為依歸，並且以荷澤宗為最高優位。宗密的禪教一致思想，宋代永明延壽、元代中峰明本、明代雲棲袾宏，乃至朝鮮的知訥、日本的明惠都受其影響。禪宗的五家七宗也好引用華嚴經教，其中最晚成立的法眼宗，其開創者法眼文益著有《宗門十規論》，試圖從華嚴的六相圓融義，來裨補禪學界內紛爭不斷的時弊。華嚴宗將事事無礙法界視為最高的境界，一乘十玄門、六相圓融義都是為了論證事事無礙法界而施設的道理。但是唯有通過理事無礙、空有不二的體悟，才能達到事事無礙法界。文益的六相圓融思想正是著眼於理事無礙的不二空義，主張一切現成，肯定當下即是的證得，將源自《華嚴經．十地品》，歷經世親、法藏開展的六相義，作出禪家的不同闡釋。
The Huayan school was one of the eight prominent Buddhist schools in China. The fifth patriarch, Guifeng Zongmi, of the Huayan school promoted the ideal that Chan meditation and teaching should be combined together. The works of the Huayan school often saw the teaching of the Chan school, and vice versa. Zongmi wrote the Preface to the Collection of Chan Sources which categorized the teachings of the Yogacara school, Madhyamaka school, and the Huayan school as the school of diminishing delusions and cultivating the mind, school of diminishing discriminations to follow the middle way, and school of directly reazlizing the nature of mind. The Huayan school's teaching was considered the foremost because its teaching aims to reveal the true mind. The Heze school which emphasized directly realizing the nature of mind was regarded as the top school. Zongmi's ideal of combining meditation and teaching together had a great impact on Yongming Yanshou of the Song dynasty (960-1279 C.E.), Zhongfeng Mingben of the Yuan dynasty (1271-1368 C.E.), Yunqi Zhuhong of the Ming dynasty (1368-1644 C.E.), and even Chinul of Korea and Myoe of Japan. The five (or seven) divisions of the Chan school tended to mention about the teaching of the Huayan school. Among the five (or seven) divisions, Fayan division was the last one established. Its founder, Fayan Wenyi, authored the Commentary on the Ten Directives. He tried to make use of the mutual compatibility of the six characters of the Huayan school to correct the mistakes of the Chan community that was filled with disputes. The Huayan school regards the Dharma realm where everything does not hinder one another as the highest state of cultivation. The ten mysterious gates of the Buddhayana and the mutual compatibility of the six characters are teachings made to prove the existence of the Dharma realm where everything does not hinder one another. However, it requires the realization of non hindrance between the theory and phenomena, and of the non-duality of emptiness and existence to reach the Dharma realm where everything does not hinder one another. Wenyi's thinking of the mutual compatibility of the six characters focused on the non-duality of emptiness between the theory and phenomena. He advocated that practitioners should seize every moment to cultivate and realize the teaching because everything is ready. Therefore, he made a new interpretation of the mutual compatibility of the six characters, which originated from the Chapter of the Ten Bhumis of the Avatamsaka Sutra, and further expounded by Vasubandhu and Fazang. |
