牟宗三對《大乘起信論》的研究與詮釋
發(fā)布時間：2018-07-30 07:55
【摘要】： 作為現(xiàn)代新儒家代表人物,牟宗三的哲學(xué)與思想歷來為人們所矚目,研究牟宗三的論著十分豐富。學(xué)術(shù)界現(xiàn)有的研究主要集中在對牟宗三的康德哲學(xué)研究的探討,對“道德的形上學(xué)”的研究,對其學(xué)思歷程、整體思想的記述與闡發(fā)等方面。但對于牟宗三的佛學(xué)研究思想,特別是對于牟宗三研究和詮釋《大乘起信論》的內(nèi)容和意義等方面的探析還比較欠缺,有待深入。因此,從牟宗三對《起信論》的思想研究、本體詮釋、文化反思等方面入手,探析牟宗三研究和詮釋《起信論》的內(nèi)容和意義,對于全面理解牟宗三的哲學(xué)和思想會有所助益。 牟宗三在對《起信論》基本思想進行研究的過程中對《起信論》與華嚴宗思想特征進行了把握,認為《起信論》是華嚴宗的義理根據(jù),二者都屬于真常心系統(tǒng)；關(guān)于《起信論》真?zhèn)螁栴}的爭論,牟宗三批駁了內(nèi)學(xué)院一系固守唯識家法斥《起信論》是外道論書的觀點,并對《起信論》的思想理路進行分析,指出《起信論》符合大乘教義,且對中國思想史有著深遠影響；經(jīng)過仔細衡定《起信論》的體用義,牟宗三指出《起信論》包含的七種體用義都不是儒家式的立體直貫之體用,所以《起信論》乃至整個佛教都無立體直貫之體用義可言。 牟宗三對《起信論》的本體詮釋則體現(xiàn)在他對“一心開二門”理論架構(gòu)進行詮釋與超拔,認為此一架構(gòu)肯認人具有“智的直覺”,能很好地證立“無執(zhí)的存有論”與“執(zhí)的存有論”。在此基礎(chǔ)上,牟宗三建立并完善了“良知坎陷”說,對治康德哲學(xué)從而建構(gòu)了“兩層存有論”的“道德的形上學(xué)”體系,并運用“一心開二門”的思維模式完成“內(nèi)圣開出新外王”此一理論難題的解答。 牟宗三由研究和詮釋《起信論》,特別強調(diào)“一心開二門”此一思維模式之重要性,進而以是否承認人具有“一心”即是否具有“智的直覺”、是否具有自由無限心為前提,運用自華嚴宗密而來的判教方法對儒釋道和中西文化進行了判釋,判定中國傳統(tǒng)文化是圓教,而西方文化是離教,其中,只有儒家才是正盈之圓教系統(tǒng)。最終,牟宗三借助判教而得的圓教系統(tǒng),對西方傳統(tǒng)之圓善問題進行了解答,認為只有在圓教的思維中才可能最終完成對圓善問題之解決。 牟宗三對《起信論》的研究和詮釋發(fā)展了《起信論》原有之思想,對于在會通儒釋道三教、會通中西文化的基礎(chǔ)上重建儒家思想,在社會面臨文化危機的時代凸顯儒家文化之優(yōu)越性極具意義。牟宗三的學(xué)說體系與他對《起信論》的研究與詮釋關(guān)聯(lián)極大,所以其學(xué)說也受到《起信論》固有的思維模式、邏輯矛盾等方面的影響。
[Abstract]:As a representative figure of modern Neo-Confucianism, Mou Zongsan's philosophy and thought have always been noticed by people. The existing research in academic circles mainly focuses on the study of Mou Zongsan's Kant's philosophy, the study of "moral metaphysics", the course of his study, the description and interpretation of his whole thought, and so on. However, the analysis of Mou Zongsan's Buddhist research thought, especially his research and interpretation of the content and significance of Mahayana's theory of faith, is still lacking and needs to be further explored. Therefore, from the aspects of Mou Zongsan's ideological research, Noumenon interpretation and cultural reflection, this paper probes into the content and significance of Mou Zongsan's research and interpretation, which will be helpful to the overall understanding of Mou Zongsan's philosophy and thought. Mou Zongsan grasped the characteristics of the basic thought of "from the letter" and "Hua Yan" in the process of studying the basic thought of "the theory of starting faith", and thought that "the theory of starting letter" was the basis of the righteousness and principle of the "Huayin sect", and both of them belonged to the system of true and constant heart. On the issue of truth and falsehood, Mou Zongsan refutes the view that the first department of Neiyuan firmly adheres to the theory of knowledge and criticizes that the theory of starting faith is a book on the theory of external Tao, and analyses the ideological principles of the theory of starting faith. Mou Zongsan points out that the theory of starting faith conforms to the doctrine of Mahayana and has a profound influence on the history of Chinese thought. After carefully weighing the meaning of the body and use of the theory of starting faith, Mou Zongsan points out that none of the seven types of meanings contained in the Theory of starting Faith are of the Confucian style. Therefore, the theory of starting faith and even the whole Buddhism have no solid and straight body to use meaning to speak of. On the other hand, Mou Zongsan's Noumenon interpretation of "the theory of starting a letter" is reflected in his interpretation and transcendence of the theoretical framework of "opening two doors with one mind", which he thinks is willing to recognize that people have "intellectual intuition". It can well prove the theory of the unattached being and the theory of the persevering being. On this basis, Mou Zongsan established and perfected the theory of "conscience trap", and thus constructed the "moral metaphysics" system of "two-tiered ontology" on Kant's philosophy. And use the thinking mode of "one mind to open two doors" to complete the solution of the theoretical problem of "the inner saint opens the new outside king". Mou Zongsan, by studying and interpreting "the theory of starting a letter", stressed in particular the importance of the mode of thinking of "one mind opening two doors", and then presupposing whether one should recognize whether one has "one mind", that is, whether one has "intellectual intuition", and whether one has a free infinite heart. This paper uses the method of judging Buddhism from Huayen sect to judge Confucianism, Buddhism, Taoism and Chinese and Western cultures, and judges that Chinese traditional culture is round religion, while western culture is secession, in which only Confucianism is the system of positive surplus circle education. In the end, Mou Zongsan solved the problem of "round goodness" in the western tradition with the help of the circular teaching system, and thought that only in the thinking of the circle religion could the problem of the circle goodness be solved finally. Mou Zongsan's study and interpretation of the Theory of starting Faith developed the original thought of the Theory of starting Faith. On the basis of understanding Confucianism, Buddhism, Taoism, and Chinese and Western cultures, Mou Zongsan rebuilt Confucianism. It is of great significance to highlight the superiority of Confucian culture in the times when the society is facing a cultural crisis. Mou Zongsan's theory system is closely related to his research and interpretation of the Theory of starting Faith, so his theory is also influenced by the inherent mode of thinking and logical contradiction.
【學(xué)位授予單位】：陜西師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2010
【分類號】：B261;B948
本文編號：2154344
[Abstract]:As a representative figure of modern Neo-Confucianism, Mou Zongsan's philosophy and thought have always been noticed by people. The existing research in academic circles mainly focuses on the study of Mou Zongsan's Kant's philosophy, the study of "moral metaphysics", the course of his study, the description and interpretation of his whole thought, and so on. However, the analysis of Mou Zongsan's Buddhist research thought, especially his research and interpretation of the content and significance of Mahayana's theory of faith, is still lacking and needs to be further explored. Therefore, from the aspects of Mou Zongsan's ideological research, Noumenon interpretation and cultural reflection, this paper probes into the content and significance of Mou Zongsan's research and interpretation, which will be helpful to the overall understanding of Mou Zongsan's philosophy and thought. Mou Zongsan grasped the characteristics of the basic thought of "from the letter" and "Hua Yan" in the process of studying the basic thought of "the theory of starting faith", and thought that "the theory of starting letter" was the basis of the righteousness and principle of the "Huayin sect", and both of them belonged to the system of true and constant heart. On the issue of truth and falsehood, Mou Zongsan refutes the view that the first department of Neiyuan firmly adheres to the theory of knowledge and criticizes that the theory of starting faith is a book on the theory of external Tao, and analyses the ideological principles of the theory of starting faith. Mou Zongsan points out that the theory of starting faith conforms to the doctrine of Mahayana and has a profound influence on the history of Chinese thought. After carefully weighing the meaning of the body and use of the theory of starting faith, Mou Zongsan points out that none of the seven types of meanings contained in the Theory of starting Faith are of the Confucian style. Therefore, the theory of starting faith and even the whole Buddhism have no solid and straight body to use meaning to speak of. On the other hand, Mou Zongsan's Noumenon interpretation of "the theory of starting a letter" is reflected in his interpretation and transcendence of the theoretical framework of "opening two doors with one mind", which he thinks is willing to recognize that people have "intellectual intuition". It can well prove the theory of the unattached being and the theory of the persevering being. On this basis, Mou Zongsan established and perfected the theory of "conscience trap", and thus constructed the "moral metaphysics" system of "two-tiered ontology" on Kant's philosophy. And use the thinking mode of "one mind to open two doors" to complete the solution of the theoretical problem of "the inner saint opens the new outside king". Mou Zongsan, by studying and interpreting "the theory of starting a letter", stressed in particular the importance of the mode of thinking of "one mind opening two doors", and then presupposing whether one should recognize whether one has "one mind", that is, whether one has "intellectual intuition", and whether one has a free infinite heart. This paper uses the method of judging Buddhism from Huayen sect to judge Confucianism, Buddhism, Taoism and Chinese and Western cultures, and judges that Chinese traditional culture is round religion, while western culture is secession, in which only Confucianism is the system of positive surplus circle education. In the end, Mou Zongsan solved the problem of "round goodness" in the western tradition with the help of the circular teaching system, and thought that only in the thinking of the circle religion could the problem of the circle goodness be solved finally. Mou Zongsan's study and interpretation of the Theory of starting Faith developed the original thought of the Theory of starting Faith. On the basis of understanding Confucianism, Buddhism, Taoism, and Chinese and Western cultures, Mou Zongsan rebuilt Confucianism. It is of great significance to highlight the superiority of Confucian culture in the times when the society is facing a cultural crisis. Mou Zongsan's theory system is closely related to his research and interpretation of the Theory of starting Faith, so his theory is also influenced by the inherent mode of thinking and logical contradiction.
【學(xué)位授予單位】：陜西師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2010
【分類號】：B261;B948
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