太虚唯识学思想研究

发布时间：2018-04-20 16:44

本文选题：唯识学 + 法相学　；参考：《中国社会科学院研究生院》2001年博士论文

【摘要】： 太虚是近代中国佛教史上著名的佛教改革家、佛学家、思想家和社会活动家，他平生积极致力于改革传统佛教，弘扬佛教教义，创办新式佛教教育，参与思想论战，发扬了大乘佛教积极入世的精神，为中国佛教的近代化做出了历史性的伟大贡献。他的佛学思想，具有多方面的丰富内容。本文主要研究太虚的唯识学思想。中国近代佛学以唯识学为主要内容。以欧阳竟无为首的支那内学院、以太虚为首的武昌佛学院和以韩清净为首的北京三时学会，在唯识学研究上取得了巨大的成就，形成了近代唯识学的三系。太虚一系的唯识学在价值取向、治学方法和佛法体系建构等方面与其他两系既有共同的特点，又有明显的差异，太虚的唯识学以“新”与“融贯”为特点，在近代唯识学中独树一帜。“新”有三方面的含义：第一，用现代语言对唯识学进行新诠释。第二，唯识学的社会功能的新发挥，第三，用唯识学义理解释各种文化现象，“融贯”的含义是，他努力使唯识学与大乘佛学各宗融贯起来，一方面强调唯识宗与他宗的平等性，一方面又用唯识学的义理去阐释、充实和丰富他宗的思想。本文把太虚的唯识学思想分为“融贯的唯识学”，“新的唯识学”和“应用的唯识学”。“融贯的唯识学”是努力融会唯识学与各派佛学思想的思想方法和致思趋向，涉及到唯识与判教、唯识与《楞严》、唯识与《起信》和唯识与法相等问题。太虚不但构造了一个以天台、贤首、三论、唯识、禅、净、密、律八宗或法性空慧宗、法相唯识宗、法界圆觉宗三宗为组织结构的大乘佛学体系，，合理地安排了法相唯识宗的地位，而且以唯识学的学理诠解《楞严经》和《起信论》，疏解唯识理论和《楞严》、《起信》学理的矛盾；反对欧阳竟无划分唯识学和法相学的作法，坚持“法相以唯识为宗”的理念。 “新的唯识学”是太虚用现代语言和观念对唯识思想的诠释。首先，太虚提出了“新的唯识论”，在批判古今各种唯心论和唯物论哲学的基础上，对《唯识三十论》思想作了富有新意的解读：其次，太虚按由浅入深的次第阐述了虚实、象质、自共、自他、心境、因果、存灭、同异、生死、空有、真幻、凡圣和修证等唯识教法的基本问题；第三，太虚试图以唯识教理为基本资源，建立一套植根于现观基础上的佛陀现实主义哲学体系，从方法论和存在论上系统说明了掌握“真现实”的理论和实践途径。 “应用的唯识学”是唯识学思想对各种社会文化问题的回应。太虚继承了章太炎等人的作法，把唯识学当作具有广泛适应性的文化诠释工具和价值判断体系，用以解读中国传统典籍，论证自由与革命，为人间佛教建立心性论基础，充分发挥了唯识学的工具价值，太虚的唯识学思想是中国近代思想史的一个重要部分，研究太虚的唯识学思想，对中国佛学的综摄重建，对全面总结和正确认识中国近代思想文化都具有重要的意义。
[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.

【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】：2001
【分类号】：B946

【引证文献】