《坛经》禅学新探

发布时间：2018-02-08 22:51

本文关键词： 六祖坛经不二法门佛性心性　出处：《中国社会科学院研究生院》2010年博士论文　论文类型：学位论文

【摘要】： 《坛经》以“不二法门”为方法论,以“佛性”为学说的逻辑始点,以“心性”学说为理论根据,以“心行”为修行的实践原则,以“顿悟”为最终的解脱,构建起与传统佛教迥然不同的禅学理论。 “不二法门”是贯穿《坛经》禅学思想始终的基本方法。首先,《坛经》通过强调“佛法是不二之法”,使“不二”原则贯彻到禅学体系的各个角落开辟了道路。其次,《坛经》用“无二性”定义“佛性”,为其禅学体系安置了一块基石。《坛经》运用“不二”的观点解释一切,将心与佛视为无二,从而将佛性注入人性之中。在此基础上,《坛经》以不二之法,将人性中呈现出的种种两两相对的事物、现象等,如迷与悟、愚与智、善与恶、染与净等等,视为其性无二。最终仍以不二之法,将无二之性注入人的自心自性之中,从而演绎出以“心行”为主导的一系列禅修学说。佛性论可以说是《坛经》禅学思想的理论前提,《坛经》中的“佛性”有七个特点,即普通性、平等性、存在于个体自心之中、排他的自用性和不可交换性、同质同量性、不可分性、本觉性。《坛经》以“佛心”论为基石,开创性地构建了独特的心性理论。它以真如心为最高本体,以当下现实之人心为真如心之用,将本体之心还原为现象之心,使佛之心转化为人之心,这样他将传统佛教一般的抽象意义上的“心”具体化为受自我主体主导支配的“自心”。以“自心”为核心的心性论使传统佛教的“心”学思想产生了根本的变化。《坛经》的心行思想与它的心性论思想是一脉相承的。心是产生一切的根源,心的状态是决定人与佛的区别的唯一因素。因此,心行是成佛的唯一正确途径。心行是通过心念回归本性的活动,它不是传统佛教的“修心”,更不是化尘去俗的“修练”。《坛经》的顿悟学说为《坛经》的创新理论画上了一个圆满的句号。《坛经》的顿悟学说是源于其“心性”和“心行”理论的必然结果。只要承认心之“一念”决定一切,就必然认同顿悟是解脱的唯一方式。
[Abstract]:The "altar sutra" takes "the same method" as the methodology, "Buddha nature" as the logical starting point, "heart nature" as the theoretical basis, "heart and action" as the practical principle of practice, and "epiphany" as the ultimate liberation. The Zen theory, which is quite different from traditional Buddhism, is constructed. "Dharma" is the basic method that runs through the Zen thought of "Tan Jing". First of all, by emphasizing that "Buddhist Dharma is the law of necessity", the principle of "no two" has opened the way to every corner of the Zen system. Secondly, the altar sutra defines "Buddha nature" by "non-duality", which lays a foundation stone for its Zen system. The "altar sutra" explains everything with the viewpoint of "no two". Regarding the mind and the Buddha as no two, thus infusing the Buddha nature into the human nature. On this basis, the altar sutras presents in the law of necessity all kinds of opposite things and phenomena in human nature, such as mystery and enlightenment, folly and wisdom, good and evil, dyeing and purification, and so on. In the end, the nature of no two is injected into the self-nature of human being, thus deducing a series of meditation theories dominated by "mind and action". The theory of Buddha nature can be said to be the theoretical premise of the Zen thought of "the altar sutra". The "Buddha nature" in the "altar sutra" has seven characteristics, namely, commonality, equality, existence in the individual's own mind, exclusive self-use and non-exchangeability, homogeneity and homogeneity. Inseparability. Based on the theory of "Buddha's heart", the "altar sutra" constructs a unique theory of mind. It takes the true heart as the highest ontology, the human heart of the present reality as the true heart, and returns the ontology heart to the mind of phenomenon. To transform the heart of the Buddha into the heart of man, In this way, he concretely transforms the "heart" in the abstract sense of traditional Buddhism into the "self-mind" dominated by the self-subject, and the theory of mind nature with "self-heart" as the core has brought about a fundamental change in the thought of "heart" of traditional Buddhism. The mind is the source of everything, and the state of the mind is the only factor that determines the difference between man and Buddha. Mind practice is the only correct way to become Buddha. It is the activity of returning to nature through mind thinking. It is not the traditional Buddhist "mind practice", nor is it the "practice" that turns the dust to vulgarity. The epiphany theory of "the altar sutra" draws a satisfactory end to the innovative theory of the "altar sutra". The epiphany theory of the "altar sutra" is the inevitable result of its theory of "heart nature" and "heart action." as long as it admits that the "one thought" of the heart determines everything, It is inevitable to agree that epiphany is the only way to get rid of it.
【学位授予单位】：中国社会科学院研究生院
【学位级别】：博士
【学位授予年份】：2010
【分类号】：B948

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