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Li Tongxuan's (635--730) Thought and His Place in the Huayan Tradition of Chinese Buddhism.

机译：李同宣（635--730）的思想及其在中国佛教华严传统中的地位。

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摘要

This dissertation explores diverse facets of the Chinese Huayan tradition by analyzing the thought of the lay exegete Li Tongxuan (635--730).;Although Li's ideas have been considered idiosyncratic and even heterodox from the standpoint of the "orthodox" five Huayan patriarchs, we should not restrict our perspective to this narrow framework. As a lay scholar who had a strong practical orientation, Li had a solid literary background in indigenous Chinese philosophy and applied this knowledge to the explication of the newly translated eighty-fascicle Flower Garland Sutra ( Dafangguang fo huayan jing, Avatam&dotbelow;saka-sutra ). Thus his exegesis is characterized by practicality and concreteness on the one hand and marked by originality and intuitiveness on the other hand.;Because he has firm faith in the identity between the Buddha's wisdom and sentient beings' ignorance, he opposes artifice that aims at escaping from the mundane realm. For him, the realm of enlightenment is not differentiated from that of delusion. Based on this insight into the one true dharma realm (yi zhen fajie), Li criticizes the gradual approach to enlightenment and upholds the notion of the simultaneity of cause and effect. In order to account for our present state of ignorance, however, he defines the foundation of sentient beings, namely, the immovable wisdom (budong zhi), as devoid of intrinsic nature. Due to the elusive and flexible nature of wisdom, sentient beings are not aware that they are endowed with buddha-nature but can aspire for enlightenment when they encounter the condition of suffering. Just as the immovable wisdom that has no intrinsic nature is considered to depend upon the condition of suffering, the dharma-body is understood to resort to the great wishes and vows for its manifestation. Thus he emphasizes the role of dedication (Skt. parin&dotbelow;amana) in Buddhist practice and puts the greatest value on bodhisattvas' salvific activities in the mundane realm. In his exegesis the final chapter of the Flower Garland Sutra is understood to exemplify his thesis that buddhahood may be attained in a single lifetime.;Li's doctrinal-classification schemata serve to assure the practitioners of this subitist vision. The ten teachings and the ten themes enumerated in his doctrinal-classification schemata are summarized into the pair of the true teaching and the provisional teachings. Whereas the provisional teachings relegate buddhahood to a remote realm, the true teaching clarifies the non-dual nature of delusion and enlightenment and upholds the prospect of sudden awakening. Therefore, he directs his criticisms to scriptures that deny the aseity of the present human condition.;Li's correlative thinking and his Sinitic interpretation of the scripture are also predicated on this vision of the one true dharma realm, in which the distinction between the spatial realms of China and India no longer applies. Thus he discloses the religious dimensions underlying the directional and numerical references of the scripture by referring to a specifically Chinese framework. Besides this originality in the interpretation of the scripture, contemplation of gem-like radiance (baose guangming guan) demonstrates the concreteness of his soteriology, in which practitioners experience sudden expansion of their minds and realize the dharma realm that is united with their own minds. While Kojima Taizan takes note of these peculiarities in presenting his thesis of a different Huayan lineage on Mt. Wutai, I suggest here that it is rather hasty to place Li in the Mt. Wutai tradition.;Although Li was forgotten for several decades after his death, his thought and practice were widely accepted later by Chinese Linji Chan masters and lay Buddhists. His ideas also inspired the scholar-monks of Korea and Japan who had a strong practical orientation. Scholars have revealed how his philosophy and soteriology affected these later developments, but left unexplored many other facets of Li's thought and practice. This dissertation is an effort to address the overall structure of Li's ideas and to determine his place in the East Asian Buddhist tradition.
机译：本论文通过分析外来ex徒李同宣（635--730）的思想，探索了中国华严传统的各个方面。虽然从“正统”的五位华严族长的角度来看，李的思想被认为是特质甚至是异端的，我们不应将我们的观点局限于这个狭窄的框架。作为一个有着强烈实践取向的外行学者，李先生在中国本土哲学方面具有扎实的文学背景，并将这一知识应用到新近翻译的八十册《花环经》（《大方光佛华严经》，《阿瓦谭》和《萨迦经》）的阐释中。 。因此，他的释经一方面具有实用性和具体性，另一方面具有独创性和直观性。由于他坚信佛陀的智慧和众生的无知，因此他反对旨在逃脱的诡计。从平凡的境界。对他来说，启蒙的领域与妄想的领域没有区别。在对一个真正的佛法境界的洞察力的基础上，李克强批评渐进式的启蒙方法，并坚持因果并发的观念。然而，为了解释我们目前的无知状态，他定义了有情生物的基础，即不可动的智慧（budong zhi），因为它没有内在本质。由于智慧的难以捉摸和灵活的本质，众生并没有意识到他们具有佛性，但是在遇到苦难时可以渴望得到启发。正如没有内在本质的不可动摇的智慧被认为取决于痛苦的条件一样，佛法身体被理解为诉诸于其伟大的愿望和誓言。因此，他强调了奉献精神（Skt。parin）在佛教实践中的作用，并把菩萨在世俗领域的救赎活动发挥了最大的作用。在他的释经中，《花环经》的最后一章被理解为例证了他的论点，即在一生中就可以实现佛陀。李的教义分类纲要旨在确保从业者具有这种亚微的视野。在他的教义分类模式中列举的十种教义和十个主题被归纳为真正的教义和临时教义。临时的教re将佛陀放逐到遥远的境界，而真正的教ifies则阐明了妄想和启蒙的非对偶本质，并坚持了突然觉醒的前景。因此，他将他的批评指向那些否认当前人类状况宁静的经文。；李的相关思想和他对经文的初步解释也基于对一个真实佛法境界的这种构想，其中空间领域之间的区别中国和印度的部分地区不再适用。因此，他通过参考一个专门的中文框架，揭示了圣经的方向性和数字性引用背后的宗教维度。除了解释经文上的独创性外，沉思宝石般的光芒（baose guangming guan）还显示出他的社会学的具体性，从业者经历了思想的突然膨胀并实现了与自己的思想相统一的佛法境界。小岛大山在介绍其关于太原山的另一种华严世系的论点时，注意到了这些特殊性。五台，我在这里建议把李放到太子山比较急。五台族的传统。尽管李在死后已经被遗忘了几十年，但他的思想和实践后来被中国林吉禅大师和佛教徒广泛接受。他的想法也启发了具有强烈实践取向的韩国和日本学者。学者们揭示了他的哲学和社会学是如何影响这些后来发展的，但是却没有探索李的思想和实践的许多其他方面。本论文旨在探讨李氏思想的整体结构，并确定李氏在东亚佛教传统中的地位。

著录项

  • 作者

    Koh, Seunghak.;

  • 作者单位

    University of California, Los Angeles.;

  • 授予单位 University of California, Los Angeles.;
  • 学科 Religion General.;Religion History of.;History Asia Australia and Oceania.;Philosophy.
  • 学位 Ph.D.
  • 年度 2011
  • 页码 316 p.
  • 总页数 316
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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