【摘要】：兩漢之際，佛教傳入中國(guó)，開始了和中國(guó)傳統(tǒng)文化的沖突、融合的漫長(zhǎng)進(jìn)程�！赌沧永砘笳摗肥亲钤绲捏w現(xiàn)這種沖突、融合的文本，出現(xiàn)在兩種文明對(duì)話的源頭。本文著重討論其中儒道佛三教的關(guān)系，即佛教嘗試融合儒、道兩家的思想，，踏上中國(guó)化征程的開始。 第一章：主要交代漢末的思想界的狀況與交州的地方風(fēng)氣，說明出現(xiàn)《牟子理惑論》這樣的反映三教關(guān)系的著作不是偶然的。 第二章：佛教與儒家的關(guān)系，主要集中于佛教極力地調(diào)和出家修行實(shí)踐與儒家的禮儀、生活之間的矛盾、與儒家的仁孝觀念的矛盾，調(diào)和佛教的生死輪回、業(yè)報(bào)因果學(xué)說邏輯上必然導(dǎo)致承認(rèn)靈魂不死與儒家的理性精神之間的矛盾，以及對(duì)傳統(tǒng)文化以優(yōu)勢(shì)自居來(lái)貶低佛教文化的態(tài)度進(jìn)行調(diào)和。 第三章：佛教與道家、道教的關(guān)系，主要是佛教對(duì)兩者采取了嚴(yán)格的區(qū)分，對(duì)早期道教修行辟谷神仙之術(shù)，采取了批評(píng)的態(tài)度，表現(xiàn)出了佛教對(duì)神仙方術(shù)由依附到?jīng)Q裂的傾向；同時(shí)，佛教則援引道家思想為同道，尋找兩者的切合點(diǎn)，隨著魏晉玄學(xué)的興起，佛教的般若學(xué)和玄學(xué)合流，真正開始了中國(guó)化的進(jìn)程。 第四章：結(jié)論，《理惑論》中的三教關(guān)系奠定了歷史上三教關(guān)系的基本格局：以儒家為主導(dǎo)、佛道為依附的對(duì)話模式，隨著這種對(duì)話模式的社會(huì)基礎(chǔ)的消亡，現(xiàn)代儒、釋、道三教的對(duì)話，應(yīng)該以人的問題為中心，在對(duì)話中重新審視自己的本質(zhì)和價(jià)值。
[Abstract]:During the Han Dynasty, Buddhism was introduced into China and began a long process of conflict and integration with Chinese traditional culture. Mou Zi's Theory of reason and decency was the earliest embodiment of this conflict, and the fusion text appeared at the source of dialogue between the two civilizations. This paper focuses on the relationship between Confucianism, Taoism and Buddhism, that is, Buddhism tries to integrate Confucianism and Taoism, and embarks on the beginning of the journey of Sinicization. The first chapter mainly explains the situation of the ideological circles in the late Han Dynasty and the local atmosphere of Jiaozhou, and shows that the emergence of the book reflecting the relationship between the three religions is not accidental. The second chapter: the relationship between Buddhism and Confucianism mainly focuses on the contradiction between Buddhist practice and Confucian etiquette and life, the contradiction with Confucian concept of benevolence and filial piety, and the reincarnation of life and death in Buddhism. The theory of causality inevitably leads to the recognition of the contradiction between the immortality of the soul and the rational spirit of Confucianism, as well as the reconciliation of the attitude of traditional culture to belittle Buddhist culture with its superiority. The third chapter: the relationship between Buddhism, Taoism and Taoism is that Buddhism takes a strict distinction between the two, adopts a critical attitude towards the early Taoist practice of breaking the valley immortals, and shows the tendency of Buddhism to break up from attachment to immortals. At the same time, Buddhism cites Taoist thought as the same way, looking for the convergence of the two. With the rise of metaphysics in Wei and Jin dynasties, the confluence of Buddhism and metaphysics really began the process of Sinicization. Chapter IV: conclusion, the relationship between the three religions in the Theory of reason and decency has laid the basic pattern of the relationship between the three religions in history: the dialogue model dominated by Confucianism and attached to Buddhism and Taoism, with the demise of the social foundation of this dialogue model, modern Confucianism, Buddhism, The dialogue of Tao and Sanjiao should focus on human problems and re-examine its nature and value in the dialogue.
【學(xué)位授予單位】：蘇州大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：B948

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