中國(guó)佛教早期判教理論述評(píng)
發(fā)布時(shí)間：2018-08-12 17:57
【摘要】：“判教”是中國(guó)佛教特有的理論形式，它是通過對(duì)印度佛教各種思想和理論學(xué)說體系的分析，按照佛說法的先后或教義的深淺來進(jìn)行判釋，區(qū)分高下，是中國(guó)佛教對(duì)印度佛教的反思、批評(píng)和總結(jié)。中國(guó)佛教從事判教理論是將印度近千年的發(fā)展歷史“濃縮”、歸結(jié)到釋伽牟尼一生80年的說法實(shí)踐當(dāng)中，或依時(shí)間來對(duì)佛法進(jìn)行判釋，或依義理從事判釋，因而時(shí)間(歷史)和教理(邏輯)的矛盾貫穿于中國(guó)佛教判教理論的始終，也由此構(gòu)成中國(guó)佛教判教以“時(shí)”判教和以“理”判教兩大體系；同時(shí)，也存在著將“時(shí)”和“理”相統(tǒng)一的各種判教學(xué)說；但無論以”時(shí)“判教”還是以“理”判教，中國(guó)佛教的判教理論都強(qiáng)調(diào)眾生的“根機(jī)”，“根機(jī)”又成為中國(guó)佛教判教兩大體系的連接環(huán)節(jié)。 中國(guó)佛教判教理論的發(fā)展分為三個(gè)邏輯階段，即南北朝時(shí)學(xué)派時(shí)期的初期判教理論，它對(duì)當(dāng)時(shí)相繼譯出的不同思想體系的佛教經(jīng)典予以判釋，以“時(shí)”判為中心，判教理論同學(xué)派學(xué)說之間的內(nèi)在邏輯關(guān)聯(lián)不強(qiáng)，是中國(guó)佛教判教理論的起點(diǎn)和基礎(chǔ)；第二階段是以隋唐和宋代為代表，余音及至明清的判教理論，這是中國(guó)佛教判教理論的成熟時(shí)期，這個(gè)階段的判教理論既重視以“時(shí)”判教，更重視教義、經(jīng)典本身和佛教價(jià)值體系的評(píng)判，在天臺(tái)宗、華嚴(yán)宗那里，表現(xiàn)出判教和宗派教理相一致的自覺學(xué)術(shù)努力，致力于將判教理論同自身學(xué)說的內(nèi)在統(tǒng)一，從而使判教成為中國(guó)化佛教理論體系的內(nèi)在組成部分，判教成為中國(guó)化佛教得以建立的前提和基礎(chǔ)。此時(shí)的中國(guó)佛教的三階教、凈土宗和禪宗都出現(xiàn)了依據(jù)印度佛教經(jīng)典將判教理論簡(jiǎn)約化，使之直接成為自宗學(xué)說體系邏輯展開的前提。第三個(gè)階段是現(xiàn)、當(dāng)代中國(guó)佛教判教理論，它是在中國(guó)傳統(tǒng)判教理論的基礎(chǔ)上，將判教的視野擴(kuò)展到中國(guó)佛教在整個(gè)佛教文化圈中的地位和影響以及佛教理論在整個(gè)人類文化、文明圈中的地位和作用。此時(shí)的判教理論已遠(yuǎn)遠(yuǎn)超出了傳統(tǒng)判教理論的范圍，，是傳統(tǒng)判教理論在今日世界的繼承和發(fā)揚(yáng)光大。 本文運(yùn)用歷史和邏輯相統(tǒng)一的方法，以中國(guó)佛教早期判教理論的發(fā)展線索為主線，分別考察了判教理論的產(chǎn)生背景、南北朝個(gè)學(xué)派的判教理論、三論宗創(chuàng)始人吉藏、天臺(tái)宗創(chuàng)始人智榃和唯識(shí)宗的判教理論，對(duì)于中國(guó)佛教判教第二階段其它判教理論和第三階段的判相理論也略加涉及。
[Abstract]:"Destiny" is a unique theoretical form of Chinese Buddhism. It is based on the analysis of various thoughts and theoretical systems of Indian Buddhism, according to the sequence of Buddhist theories or the depth of their teachings, to distinguish between higher and lower levels. It is the reflection, criticism and summary of Chinese Buddhism to Indian Buddhism. The theory of Chinese Buddhism engaging in teaching is to "concentrate" India's history of development in the last thousand years, which is attributed to the practice of interpreting Gamani's life for 80 years, or to the interpretation of Buddhism in accordance with time, or to the interpretation of Buddhism in accordance with justice. Therefore, the contradiction between time (history) and doctrine (logic) runs through the whole of the theory of Chinese Buddhist teaching, and thus constitutes the two major systems of Chinese Buddhism's judgment of teaching "time" and "reason"; at the same time, There are also various kinds of teaching theories that unify "time" and "reason". However, whether by "time" or "reason", the Chinese Buddhist theory of judgment emphasizes the "root and opportunity" of all living beings. "Root Machine" has become the link between the two systems of Chinese Buddhism. The development of Chinese Buddhist doctrine of teaching is divided into three logical stages, that is, the early period of the Northern and Southern dynasties, in which the Buddhist classics of different thought systems were interpreted and interpreted, with "Shi" as the center. The internal logical connection between the theory of school of classmates is not strong, which is the starting point and foundation of the theory of Chinese Buddhism. The second stage is represented by the Sui, Tang and Song dynasties, the Yu Yin and the Ming and Qing dynasties. This is the mature period of the Chinese Buddhist doctrine of subordination. This stage of the theory of judgment not only attaches importance to the "time" judgment, but also attaches more importance to the judgment of the doctrine, the scriptures themselves and the Buddhist value system, where the Tiantai sect and the Huayen sect are living. It shows the conscious academic efforts of consonant with sectarian doctrine, and devotes itself to unifying the theory of judgment with its own, so that it becomes an internal part of the theoretical system of Sinicization Buddhism. Subpoena became the premise and foundation for the establishment of Sinicized Buddhism. At this time, the three classes of Chinese Buddhism, the Pure Land Zong He Zen appeared according to the Indian Buddhist Classics to simplify the theory of judgment, making it a direct premise for the logical development of the system of self-Buddhism. The third stage is the present, contemporary Chinese Buddhist theory of subordination, which is based on the traditional Chinese theory of subordination, which extends the perspective of subordination to the position and influence of Chinese Buddhism in the whole Buddhist cultural circle and the Buddhist theory in the whole human culture. The position and role in the circle of civilization. At this time, the theory of teaching has gone far beyond the scope of traditional theory of judgment, which is the inheritance and development of traditional theory of judgment in today's world. Using the method of unifying history and logic, taking the clue of the development of early Chinese Buddhism judgment theory as the main line, this paper examines the background of the theory, the theories of the Southern and Northern dynasties schools, the three theories of the founder of Buddhism, Ji Zang. The second stage of Chinese Buddhism and the third stage of the theory of judgment are also involved in the theory of judgment of the founder of Tiantai Zong.
【學(xué)位授予單位】：西北大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2004
【分類號(hào)】：B948
本文編號(hào)：2179846
[Abstract]:"Destiny" is a unique theoretical form of Chinese Buddhism. It is based on the analysis of various thoughts and theoretical systems of Indian Buddhism, according to the sequence of Buddhist theories or the depth of their teachings, to distinguish between higher and lower levels. It is the reflection, criticism and summary of Chinese Buddhism to Indian Buddhism. The theory of Chinese Buddhism engaging in teaching is to "concentrate" India's history of development in the last thousand years, which is attributed to the practice of interpreting Gamani's life for 80 years, or to the interpretation of Buddhism in accordance with time, or to the interpretation of Buddhism in accordance with justice. Therefore, the contradiction between time (history) and doctrine (logic) runs through the whole of the theory of Chinese Buddhist teaching, and thus constitutes the two major systems of Chinese Buddhism's judgment of teaching "time" and "reason"; at the same time, There are also various kinds of teaching theories that unify "time" and "reason". However, whether by "time" or "reason", the Chinese Buddhist theory of judgment emphasizes the "root and opportunity" of all living beings. "Root Machine" has become the link between the two systems of Chinese Buddhism. The development of Chinese Buddhist doctrine of teaching is divided into three logical stages, that is, the early period of the Northern and Southern dynasties, in which the Buddhist classics of different thought systems were interpreted and interpreted, with "Shi" as the center. The internal logical connection between the theory of school of classmates is not strong, which is the starting point and foundation of the theory of Chinese Buddhism. The second stage is represented by the Sui, Tang and Song dynasties, the Yu Yin and the Ming and Qing dynasties. This is the mature period of the Chinese Buddhist doctrine of subordination. This stage of the theory of judgment not only attaches importance to the "time" judgment, but also attaches more importance to the judgment of the doctrine, the scriptures themselves and the Buddhist value system, where the Tiantai sect and the Huayen sect are living. It shows the conscious academic efforts of consonant with sectarian doctrine, and devotes itself to unifying the theory of judgment with its own, so that it becomes an internal part of the theoretical system of Sinicization Buddhism. Subpoena became the premise and foundation for the establishment of Sinicized Buddhism. At this time, the three classes of Chinese Buddhism, the Pure Land Zong He Zen appeared according to the Indian Buddhist Classics to simplify the theory of judgment, making it a direct premise for the logical development of the system of self-Buddhism. The third stage is the present, contemporary Chinese Buddhist theory of subordination, which is based on the traditional Chinese theory of subordination, which extends the perspective of subordination to the position and influence of Chinese Buddhism in the whole Buddhist cultural circle and the Buddhist theory in the whole human culture. The position and role in the circle of civilization. At this time, the theory of teaching has gone far beyond the scope of traditional theory of judgment, which is the inheritance and development of traditional theory of judgment in today's world. Using the method of unifying history and logic, taking the clue of the development of early Chinese Buddhism judgment theory as the main line, this paper examines the background of the theory, the theories of the Southern and Northern dynasties schools, the three theories of the founder of Buddhism, Ji Zang. The second stage of Chinese Buddhism and the third stage of the theory of judgment are also involved in the theory of judgment of the founder of Tiantai Zong.
【學(xué)位授予單位】：西北大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2004
【分類號(hào)】：B948
【引證文獻(xiàn)】
相關(guān)博士學(xué)位論文 前1條
1 何杰峰;藏傳佛教判教研究[D];中央民族大學(xué);2011年
本文編號(hào)：2179846
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