牟宗三对《大乘起信论》的研究与诠释
发布时间：2018-07-30 07:55
【摘要】： 作为现代新儒家代表人物,牟宗三的哲学与思想历来为人们所瞩目,研究牟宗三的论著十分丰富。学术界现有的研究主要集中在对牟宗三的康德哲学研究的探讨,对“道德的形上学”的研究,对其学思历程、整体思想的记述与阐发等方面。但对于牟宗三的佛学研究思想,特别是对于牟宗三研究和诠释《大乘起信论》的内容和意义等方面的探析还比较欠缺,有待深入。因此,从牟宗三对《起信论》的思想研究、本体诠释、文化反思等方面入手,探析牟宗三研究和诠释《起信论》的内容和意义,对于全面理解牟宗三的哲学和思想会有所助益。 牟宗三在对《起信论》基本思想进行研究的过程中对《起信论》与华严宗思想特征进行了把握,认为《起信论》是华严宗的义理根据,二者都属于真常心系统；关于《起信论》真伪问题的争论,牟宗三批驳了内学院一系固守唯识家法斥《起信论》是外道论书的观点,并对《起信论》的思想理路进行分析,指出《起信论》符合大乘教义,且对中国思想史有着深远影响；经过仔细衡定《起信论》的体用义,牟宗三指出《起信论》包含的七种体用义都不是儒家式的立体直贯之体用,所以《起信论》乃至整个佛教都无立体直贯之体用义可言。 牟宗三对《起信论》的本体诠释则体现在他对“一心开二门”理论架构进行诠释与超拔,认为此一架构肯认人具有“智的直觉”,能很好地证立“无执的存有论”与“执的存有论”。在此基础上,牟宗三建立并完善了“良知坎陷”说,对治康德哲学从而建构了“两层存有论”的“道德的形上学”体系,并运用“一心开二门”的思维模式完成“内圣开出新外王”此一理论难题的解答。 牟宗三由研究和诠释《起信论》,特别强调“一心开二门”此一思维模式之重要性,进而以是否承认人具有“一心”即是否具有“智的直觉”、是否具有自由无限心为前提,运用自华严宗密而来的判教方法对儒释道和中西文化进行了判释,判定中国传统文化是圆教,而西方文化是离教,其中,只有儒家才是正盈之圆教系统。最终,牟宗三借助判教而得的圆教系统,对西方传统之圆善问题进行了解答,认为只有在圆教的思维中才可能最终完成对圆善问题之解决。 牟宗三对《起信论》的研究和诠释发展了《起信论》原有之思想,对于在会通儒释道三教、会通中西文化的基础上重建儒家思想,在社会面临文化危机的时代凸显儒家文化之优越性极具意义。牟宗三的学说体系与他对《起信论》的研究与诠释关联极大,所以其学说也受到《起信论》固有的思维模式、逻辑矛盾等方面的影响。
[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.
【学位授予单位】：陕西师范大学
【学位级别】：硕士
【学位授予年份】：2010
【分类号】：B261;B948
本文编号：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.
【学位授予单位】：陕西师范大学
【学位级别】：硕士
【学位授予年份】：2010
【分类号】：B261;B948
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