本文選題：唯識(shí)學(xué) + 法相學(xué)��； 參考：《中國(guó)社會(huì)科學(xué)院研究生院》2001年博士論文

【摘要】： 太虛是近代中國(guó)佛教史上著名的佛教改革家、佛學(xué)家、思想家和社會(huì)活動(dòng)家，他平生積極致力于改革傳統(tǒng)佛教，弘揚(yáng)佛教教義，創(chuàng)辦新式佛教教育，參與思想論戰(zhàn)，發(fā)揚(yáng)了大乘佛教積極入世的精神，為中國(guó)佛教的近代化做出了歷史性的偉大貢獻(xiàn)。他的佛學(xué)思想，具有多方面的豐富內(nèi)容。本文主要研究太虛的唯識(shí)學(xué)思想。 中國(guó)近代佛學(xué)以唯識(shí)學(xué)為主要內(nèi)容。以歐陽竟無為首的支那內(nèi)學(xué)院、以太虛為首的武昌佛學(xué)院和以韓清凈為首的北京三時(shí)學(xué)會(huì)，在唯識(shí)學(xué)研究上取得了巨大的成就，形成了近代唯識(shí)學(xué)的三系。太虛一系的唯識(shí)學(xué)在價(jià)值取向、治學(xué)方法和佛法體系建構(gòu)等方面與其他兩系既有共同的特點(diǎn)，又有明顯的差異，太虛的唯識(shí)學(xué)以“新”與“融貫”為特點(diǎn)，在近代唯識(shí)學(xué)中獨(dú)樹一幟�！靶隆庇腥矫娴暮x：第一，用現(xiàn)代語言對(duì)唯識(shí)學(xué)進(jìn)行新詮釋。第二，唯識(shí)學(xué)的社會(huì)功能的新發(fā)揮，第三，用唯識(shí)學(xué)義理解釋各種文化現(xiàn)象，“融貫”的含義是，他努力使唯識(shí)學(xué)與大乘佛學(xué)各宗融貫起來，一方面強(qiáng)調(diào)唯識(shí)宗與他宗的平等性，一方面又用唯識(shí)學(xué)的義理去闡釋、充實(shí)和豐富他宗的思想。 本文把太虛的唯識(shí)學(xué)思想分為“融貫的唯識(shí)學(xué)”，“新的唯識(shí)學(xué)”和“應(yīng)用的唯識(shí)學(xué)”。“融貫的唯識(shí)學(xué)”是努力融會(huì)唯識(shí)學(xué)與各派佛學(xué)思想的思想方法和致思趨向，涉及到唯識(shí)與判教、唯識(shí)與《楞嚴(yán)》、唯識(shí)與《起信》和唯識(shí)與法相等問題。太虛不但構(gòu)造了一個(gè)以天臺(tái)、賢首、三論、唯識(shí)、禪、凈、密、律八宗或法性空慧宗、法相唯識(shí)宗、法界圓覺宗三宗為組織結(jié)構(gòu)的大乘佛學(xué)體系，，合理地安排了法相唯識(shí)宗的地位，而且以唯識(shí)學(xué)的學(xué)理詮解《楞嚴(yán)經(jīng)》和《起信論》，疏解唯識(shí)理論和《楞嚴(yán)》、《起信》學(xué)理的矛盾；反對(duì)歐陽竟無劃分唯識(shí)學(xué)和法相學(xué)的作法，堅(jiān)持“法相以唯識(shí)為宗”的理念。 “新的唯識(shí)學(xué)”是太虛用現(xiàn)代語言和觀念對(duì)唯識(shí)思想的詮釋。首先，太虛提出了“新的唯識(shí)論”，在批判古今各種唯心論和唯物論哲學(xué)的基礎(chǔ)上，對(duì)《唯識(shí)三十論》思想作了富有新意的解讀：其次，太虛按由淺入深的次第闡述了虛實(shí)、象質(zhì)、自共、自他、心境、因果、存滅、同異、生死、空有、真幻、凡圣和修證等唯識(shí)教法的基本問題；第三，太虛試圖以唯識(shí)教理為基本資源，建立一套植根于現(xiàn)觀基礎(chǔ)上的佛陀現(xiàn)實(shí)主義哲學(xué)體系，從方法論和存在論上系統(tǒng)說明了掌握“真現(xiàn)實(shí)”的理論和實(shí)踐途徑。 “應(yīng)用的唯識(shí)學(xué)”是唯識(shí)學(xué)思想對(duì)各種社會(huì)文化問題的回應(yīng)。太虛繼承了章太炎等人的作法，把唯識(shí)學(xué)當(dāng)作具有廣泛適應(yīng)性的文化詮釋工具和價(jià)值判斷體系，用以解讀中國(guó)傳統(tǒng)典籍，論證自由與革命，為人間佛教建立心性論基礎(chǔ)，充分發(fā)揮了唯識(shí)學(xué)的工具價(jià)值， 太虛的唯識(shí)學(xué)思想是中國(guó)近代思想史的一個(gè)重要部分，研究太虛的唯識(shí)學(xué)思想，對(duì)中國(guó)佛學(xué)的綜攝重建，對(duì)全面總結(jié)和正確認(rèn)識(shí)中國(guó)近代思想文化都具有重要的意義。
[Abstract]:The Tai Xu is a famous Buddhist reformer, Buddhist scholar, thinker and social activist in the history of modern Chinese Buddhism. He was actively engaged in reforming traditional Buddhism, carrying forward the teachings of Buddhism, establishing the new Buddhism education, participating in the ideological debate and carrying forward the spirit of the Mahayana Buddhism entering the world actively, making a historic greatness for the modernization of Chinese Buddhism. His Buddhist thought has rich contents in many aspects. This article mainly studies Tai Wei's ideology of knowledge.
In modern Chinese Buddhism, the main content of the study of idealism was that the Wuchang Buddhist Institute, the Wuchang Buddha Institute headed by the Tai Xu and the Beijing three hour society headed by Han Qingjing, made great achievements in the study of idealism and formed the three system of modern idealism. The construction of the Buddhist law system has both common characteristics and obvious differences with other two systems. The theory of "new" and "integration" is unique in the theory of "new" and "integration". "New" has three meanings: first, new interpretation of the learning of idealism is made with modern language. Second, new development of the social function of knowledge. Third, to explain all kinds of cultural phenomena with the sense of idealism. The meaning of "Rong Guan" is that he tries to combine both the idealism and the Mahayana Buddhism. On the one hand, he emphasizes the equality of the idealist and his sect. On the one hand, he interprets it with the sense of idealism, enriches and enriches his thoughts.
This article divides the idealism of the Tai Xu's idealism into "the learning of the integration of the idealism", "the new idealism" and "the applied idealism". "The integration of the idealism" is the thought method and the thinking trend of the thought of the Buddhism and the school of Buddhism. Tai Xu not only constructs a system of Mahayana, which consists of the Tiantai, the virtuous head, the three theories, the idealism, the Zen, the net, the secret, the law eight, the legal and the intellectual, the legal realm of the three sect, the structure of the Mahayana, which rationally arranges the status of the idealist sect in the law and phase, and interpretate the theory of the Leng Yan Jing > the starting letter theory and the theory of idealism. The contradiction between "Leng Yan" and "theory of truth" is opposed. Ouyang opposed the practice of dividing knowledge and knowledge of law and insisting on the idea that "law should be based on knowledge only."
"New idealism" is the interpretation of the idealism of Tai Xu with modern language and concept. First of all, Tai Xu put forward "new idealism". On the basis of criticizing all kinds of idealism and materialism philosophy of ancient and modern times, he made a new interpretation of the thought of "thirty theory of idealism". Secondly, Tai Xu expounded the virtual reality and the elephant quality according to the shallow depth. From the basic problems of self knowledge, from him, the mood, the cause and effect, the cause and effect, the death, the death, the life and death, the real illusion, the holy and the repair, and so on, third, the Tai Xu tries to establish a set of Buddhist realism philosophy system based on the present view, which is based on the view of the present, and systematically illustrates the "real reality" from the methodology and the existentialism. Theoretical and practical approaches.
"Applied idealism" is the response of the idealism to various social and cultural problems. The Tai Xu inherited the practice of Zhang Taiyan and others and regarded the idealism as a cultural interpretation tool and value judgment system with extensive adaptability to interpret Chinese traditional classics, demonstrate freedom and revolution, and establish the basis for the human Buddhism. Giving full play to the value of the tool of knowledge.
The idealism of the Tai Xu is an important part of the modern Chinese ideological history. It is of great significance to study the idealism of the Tai Xu's idealism and to reconstruct the Chinese Buddhism in a comprehensive way and to correctly understand the modern Chinese ideology and culture.

【學(xué)位授予單位】：中國(guó)社會(huì)科學(xué)院研究生院
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2001
【分類號(hào)】：B946

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 高原;察“科學(xué)之機(jī)”，識(shí)人間佛教[D];南京農(nóng)業(yè)大學(xué);2009年

本文編號(hào)：1778625