本文選題：《華嚴(yán)經(jīng)》 + 闡釋��； 參考：《華中師范大學(xué)》2006年博士論文

【摘要】：《華嚴(yán)經(jīng)》是佛法的總綱,它以其廣大悉備和淵深如海的義理建構(gòu)起了整個(gè)佛教哲學(xué)的理論框架,對(duì)中國(guó)的哲學(xué)、文學(xué)、藝術(shù)、心理學(xué)、日常生活乃至?xí)x以來(lái)的整個(gè)民族精神史產(chǎn)生了巨大而深遠(yuǎn)的影響。 漢譯《華嚴(yán)經(jīng)》共有三種:《六十華嚴(yán)》、《八十華嚴(yán)》、《四十華嚴(yán)》。從東晉安帝義熙十四年三月(公元418年)始譯《六十華嚴(yán)》。到唐代時(shí),隨著《八十華嚴(yán)》和《四十華嚴(yán)》的傳入,中國(guó)達(dá)到了《華嚴(yán)經(jīng)》的翻譯、研究、傳播和接受的頂峰,其重要表現(xiàn)之一是以華嚴(yán)五祖(杜順、智儼、法藏、澄觀、宗密)和李通玄為代表的知識(shí)精英對(duì)《華嚴(yán)經(jīng)》的經(jīng)典闡釋的展開與完成。 本文從文獻(xiàn)學(xué)與哲學(xué)兩個(gè)層面對(duì)《華嚴(yán)經(jīng)》以及有關(guān)《華嚴(yán)經(jīng)》的經(jīng)典闡釋進(jìn)行研究,即以《華嚴(yán)經(jīng)》的文獻(xiàn)研究為依據(jù),將思考的重點(diǎn)集中在三種《華嚴(yán)》的文本構(gòu)成與華嚴(yán)五祖和李通玄對(duì)《華嚴(yán)經(jīng)》的經(jīng)典闡釋上。 本文第一大部分從歷史文獻(xiàn)學(xué)的角度對(duì)三種《華嚴(yán)》本身進(jìn)行了梳理。第一章以詳實(shí)的史料為基礎(chǔ),論述了《華嚴(yán)經(jīng)》的來(lái)歷及其傳入中土的過(guò)程,并指出,儒道思想的影響、崇佛的世風(fēng)和華嚴(yán)支流別品的漢譯與《華嚴(yán)經(jīng)》的傳入有著密不可分的關(guān)系。本文第二章則從文本的文獻(xiàn)學(xué)分析著手,分別考察了三種《華嚴(yán)》的漢譯情況與文本結(jié)構(gòu)。第三章考述了與《華嚴(yán)經(jīng)》文本生成密切相關(guān)的《華嚴(yán)》支流別品漢譯和文本的情況。 本文第二大部分關(guān)乎《華嚴(yán)經(jīng)》的哲學(xué)思考,以華嚴(yán)五祖和李通玄的相關(guān)著述為基礎(chǔ),對(duì)華嚴(yán)五祖與李通玄思想作系統(tǒng)梳理,既分析其各自獨(dú)特的理論貢獻(xiàn),又探討其間遞相傳承的關(guān)系,透視他們通過(guò)這種創(chuàng)造性闡釋所達(dá)成的對(duì)異域智慧的獨(dú)特轉(zhuǎn)化,并以此為基礎(chǔ)思考《華嚴(yán)經(jīng)》與唐代文化精神的關(guān)系。第四章分析華嚴(yán)初祖杜順的“五教止觀”對(duì)于華嚴(yán)宗學(xué)的奠基意義,解析了二祖智儼“十玄門”的重要理論價(jià)值,探討了三祖法藏的判教理論、“新十玄”與“六相”說(shuō)。第五章主要分析四祖澄觀對(duì)“四法界”中之理事范疇的深化與擴(kuò)展,以及五祖宗密以《華嚴(yán)原人論》一文所作的融會(huì)儒釋道三教的嘗試。第六章探討李通玄以《周易》解《華嚴(yán)》的獨(dú)特思想道路,剖析華嚴(yán)義理如何在《易》理玄思的觀照中展現(xiàn)出特異的新姿。
[Abstract]:The Classics of China is the general outline of the Buddhist Dharma. It constructs the theoretical framework of the whole Buddhist philosophy with its vast knowledge and deep sense of righteousness. It has a profound influence on Chinese philosophy, literature, art, and psychology. The daily life and even the whole national spiritual history since Jin had a great and profound influence. There are three kinds of Chinese translation of Hua Yan: 60 Hua Yan >, 80 Hua Yan >, and 40 Hua Yan >. From East Jin Dynasty Emperor Yi Xi 14 years March (AD 418) before the translation of "60 Hua Yan". By the Tang Dynasty, with the introduction of "80 Hua Yan" and < 40 Hua Yan], China had reached the peak of translation, research, dissemination and acceptance of the "Hua Yan Jing". One of its important manifestations was the five ancestors of Huayun (du Shun, Zhi Yan, Fa Zang Yan, Fa Zang Yan, clear View). Zongcani) and the intellectual elite represented by Li Tongxuan unfold and complete the classical interpretation of the Classical Classics of Hua Yan Jing. This paper makes a study of the Classical interpretation of the Classical Classics of the Classics of Hua Yan from the perspectives of philology and philosophy, which is based on the literature study of the Classic of Chinese Yan Jing. The focus of thinking is on the composition of the three texts of Huayin and the classical interpretation of Huayin Jing by Huayin Wuzu and Li Tongxuan. The first part of this paper combs the three kinds of Huayin from the perspective of historical philology. The first chapter, based on the detailed historical data, discusses the origin of the Book of Chinese Yan and the process of its introduction to the Middle Earth, and points out the influence of Confucianism and Taoism. There is a close relationship between the translation of the world style of Buddhism and other articles of Hua Yan tributaries and the introduction of Hua Yan Jing. In the second chapter, we analyze the Chinese translation and text structure of three kinds of Hua Yan. The third chapter discusses the translation and text of other articles related to the generation of Huayin Classic. The second part of this paper relates to the philosophical thinking of "Hua Yan Jing". Based on the relevant works of Huayin Wuzu and Li Tongxuan, this paper systematically combs the thoughts of Chinese Yan Wuzu and Li Tongxuan, and analyzes their respective unique theoretical contributions. It also discusses the relationship between the handed down and the inheritance, perspective on the unique transformation of foreign wisdom reached by them through this creative interpretation, and thinks about the relationship between the Classics of Hua Yan and the cultural spirit of the Tang Dynasty on the basis of this. The fourth chapter analyzes the significance of du Shun's view of five religions to Huayin Buddhism, analyzes the important theoretical value of "Shixuan door", and probes into the theory of judgment, "New Ten Xuan" and "six phases" of "New Ten Xuan" and "six phases". The fifth chapter mainly analyzes the deepening and expanding of the governing category in the four Dharma circles by the four ancestors, and the attempts of the five ancestors to merge Confucianism, Buddhism, Taoism and Taoism. Chapter six discusses Li Tongxuan's unique way of thinking in understanding Huayin in the Book of changes, and analyzes how Hua Yan Yili shows a special new attitude in the reflection of Li Xuan.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2006
【分類號(hào)】：B948

【引證文獻(xiàn)】

相關(guān)博士學(xué)位論文 前2條

1 稂荻;無(wú)盡的現(xiàn)象圓融[D];吉林大學(xué);2011年

2 杜萍萍;智儼生平及其華嚴(yán)思想[D];吉林大學(xué);2010年

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本文編號(hào)：1791775