《華嚴經．十地品》初地菩薩修證之研究

Abstract

《華嚴經》菩薩修行的目的是上求佛法，下度眾生，〈十地品〉可以說是整部經的核心地位，此品的內容描述諸菩薩行菩薩道的歷程。本文以〈十地品〉的歡喜地來探討，其地的內容以布施波羅蜜為主要修行，必離五怖畏，發起十大願。

依《華嚴經》的組織結構，諸菩薩修行可分為信、解、行證，即菩薩修行的次第，換言之，稱為行布門，就是以從淺至深的修行，如十信、十住、十行、十迴向、十地、等覺、妙覺的階段。但站在華嚴一乘教來看，一位攝一切位，一切位攝一位，雖然一方面以菩薩漸次修行的方式來說明，另一方面亦不會妨礙華嚴圓融的精神。在探討初地菩薩修行時，不會從經文表面來解讀，而是能站在不同角度來看地前及諸地的修行，才能深刻的理解全面之含義。

本論文以《六十華嚴》為主要文獻根據，從此經可以讓筆者得知菩薩次第修行。關於地前菩薩修行，在三乘的始教及終教會談到，此兩者對地前菩薩的看法不同，始教將四位稱為資糧位，但終教十信只是行非位，十住、十行、十迴向，稱為三賢位、解行位。另外，一乘圓教，本文參考華嚴宗祖師的思想以及「悉曇章」的語言文字陀羅尼，來看歡喜地之修行關係。 The purpose of the Bodhisattva's practice in the Mahāvaipulya- buddhāvataṃsaka-sūtra（大方廣佛華嚴經）is to seek the Buddha Dharma above and save sentient beings below. The ‘Daśabhūmi ka- varga〈十地品〉(Ten Stages)’ can be said to be the core of the entire sūtra. This article discusses about the ‘Pramuditā-bhūmi (Joyful Stage/ 歡喜地)’ of the ‘Daśabhūmi ka- varga’. The content of the stage focuses on dāna-pāramitā as the main practice, free from the five fears, and initiates the ten major vows.

According to the organizational structure of the Avataṃsaka-sūtra, the practice of various bodhisattvas can be divided into faith, understanding, practice, realization the stages of bodhisattva practice; in other words, it is called gradual door(行布門), which refers to the practice from shallow to deep, such as the stages of ten faiths(十信), ten abodes(十住), ten practices(十行), ten devotions of merit(十迴向), ten stages(十地), virtual enlightenment(等覺) and wonderful enlightenment(妙覺) phase. But from the point of view of the Avataṃsaka’s ‘One-Vehicle Teaching(一乘教)’, one person takes all positions, and all positions take one person. Although on the one hand, it is explained in the way of Bodhisattva's gradual practice, on the other hand, it will not hinder the harmonious spirit (圓融) of Avataṃsaka. When discussing the practice of Bodhisattva in the first stage, we will not interpret the scriptures from the surface, but only by overviewing all the stages and all the practices in different perspectives can we deeply understand the overall comprehensive meaning.

This thesis is based on the Sixty Avataṃsaka as the main document. From this scripture, the author can learn about the Bodhisattva's practice in different stages. Regarding of the ‘Initial-stage of Bodhisattva (地前菩薩)’spractice, the Beginning Teaching (始教) and the Final Teaching (終教) of the Three-Vehicles (三乘) mentioned that the two have different views on the ‘Initial-stage Bodhisattva’. Beginning Teaching has called the four stages as ‘Merits-accumulation Stage (資糧位)’. But the ten faiths (十信) of Final Teaching（終教）are merely practices but not stages (是行非位), while ten abodes, ten practices, ten devotions of merit as being called as ‘three virtuous stage (三賢位)’or ‘ comprehension and practice stage (解行位)’ in the commentary of "The Awakening of Faith". Faith, besides, is only a ‘the Unified Vehicle’s perfect teaching (一乘圓教)’ practice as an action, instead of a position. The ten abodes, ten practices, and ten devotions of merit are called the three virtuous positions or the solution positions. In addition, for the One Vehicle of Perfection Teaching, this article refers to the patriarch thoughts of the Avataṃsaka School and the Dharani of the language and text of the Chapter of Siddhāṃ, to see the relationship between the practice of ‘Pramuditā-bhūmi (Joyful Stage)’.