憨山德清《起信論》註解探析

An Inquiry on Han-Shan De-Qing's Exegesis of ＂Awakening of Faith in the Mahayana＂

蔡金昌(Tsai, Chin-Chang)

釋德清 ； 憨山德清 ； 大乘起信論 ； 起信論疏略 ； 起信論直解 ； 性相會通 ； Shi De-Qing ； Han-Shan De-Qing ； Da-Sheng-Qu-Xin-Lun (Awakening of Faith in the Mahayana) ； Qi-Xin-Lun-Shu-Lue (A general exegesis of Awakening of faith in the Mahayana) ； Qu-Xin-Lun-Zhi-Jie (Direct comprehension on Awakening of faith in the Mahayana) ； mutual fusion between nature and phenomena

興大中文學報

49期（2021 / 06 / 01）

109 - 139

繁體中文

憨山德清（1546-1623）為晚明著名的佛教領導者，他的佛學著作及會通三教之論頗為豐富，而他的佛教思想除了以《楞嚴經》、《楞伽經》等為實修依據之外，特別重視的則是華嚴宗的教理，這也讓他對如來藏思想有深刻的信仰。提到中國佛教的如來藏思想，影響最深遠的一部論典則非《大乘起信論》莫屬，從傳為真諦三藏（499-569）譯出《起信論》之後，歷代皆不乏註解家，當中更以地論師淨影慧遠（523-592）及華嚴宗人海東元曉（617-686）、賢首法藏（643-712）的注疏為著名，而其中法藏的《起信論義記》又因圭峰宗密（780-841）《大乘起信論疏》（簡稱《賢首疏》）的推廣而更為人所知。直至晚明，德清亦對《起信論》作註，他的註解本有《起信論疏略》及《起信論直解》二部，前者立基於《賢首疏》而加以刪削，並於中補充長水子璿（965-1038）的《起信論疏筆削記》；後者則依著《賢首疏》義直釋發揮，表現更多德清個人的義解特點。本文便在針對德清《疏略》及《直解》兩部《起信論》註解的內容予以剖析，尤其是於《直解》詮釋與前人的異同處，可得見德清思想的「調和」立場，表現他對佛教教理「性相會通」的一面，也能從他的判教角度展現德清有意推崇《起信論》的旨趣，而以《起信論》貫串他整個佛學乃至會通三教的理論基礎。

Han-Shan De-Qing (1546-1623) was a well-known Buddhist leader in late Ming period with abundant writings on Buddhism and about the integration of tri-teaching. As for his Buddhist thoughts, he put particular emphasis on teachings of Hua-Yan school in addition to ＂Surangama Sutra＂ and ＂Lankavatara Sutra＂ as guidance on practices which brought him profound belief in Tathagatagarbha ideas. Referring to Tathagatagarbha ideas in Chinese Buddhism, the text with the most significant influence is undoubtedly ＂Awaking of Faith in the Mahayana.＂ Beginning with the legendary translation by Zhen-Di San-Zang (499-569), there have been numerous exegetists in later dynasties with Jing-Ying Hui-Yuan (523-592) from Dashabhumika as well as Hai-Dong Yuan-Xiao (617-686) and Xian-Shou Fa-Zang (643-712) from Hua-Yan School as most well-known, among which Fa-Zang's ＂Qi-Xin-Lun-Yi-Ji＂ being the most popular one because of Gui-Feng-Zong-Mi's endorsement in his ＂Da-Sheng-Qi-Xin-Lun-Shu＂(abbr. ＂Xian-Shou-Shu＂.) Till late Ming, De-Qing also exegeted ＂Awakening of faith in the Mahayana＂ and offered two exegeses: ＂Qi-Xin-Lun-Shu-Lue＂ (A general exegesis of Awakening of faith in the Mahayana) and ＂Qu-Xin-Lun-Zhi-Jie＂ (Direct comprehension on Awakening of faith in the Mahayana). The former was based on ＂Xian-Shou-Shu＂ with a little bit editing and included ＂Qi-Xin-Lun-Shu-Bi-Xiao-Ji＂ by Chang-Shui-Zi-Rui (965-1038), and the latter was more about direct explanation and elaboration of ＂Xian-Shou-Shu＂ in which demonstrated more of De-Qing's personal features from his comprehension. This article is just an analysis on the two exegeses of De-Qing's, ＂Shu-Lue＂ and ＂Zhi-Jie＂, especially on ＂Zhi-Jie＂ and to compare with the ancients' works, in which we can see the ＂integrating＂ standpoint in De-Qing's thoughts, demonstrating his view of ＂mutual fusion between nature and phenomena＂. In addition, we can also learn about De-Qing's interest on propagating ＂Qi-Xin-Lun＂ by his classification perspective. Overall, the ＂Awakening of Faith in the Mahayana＂ has constructed the mainframe of De-Qing's doctrinal foundation in Buddhism, or even further, the integration of tri-teaching.

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