【作者】 李林杰；

【导师】 胡遂；

【作者基本信息】 湖南大学 ， 中国哲学， 2012， 博士

【摘要】 本文的研究目的在于，明确中国哲学思想在唐五代进一步深化的标志是以《坛经》为代表的佛学儒道化的心性哲学论证；厘清平民佛教中华禅之神圣宗经《坛经》的来历、形成的过程、主要特色与发展趋向；构建《坛经》心性哲学理论和方法与心境并建功能体系，加强中国传统哲学向以主体性思维理论和方法为特征的现代哲学转型的自主创新能力，取得文化选择的自主地位。本文认同方立天的佛法亦宗教亦哲学亦科学的研究态度，其研究方法为以《坛经》研究方法论体系研究《坛经》，其理论与事实依据有三：一是学习方立天的源于国际佛学研究方法之一的哲学问题研究法，以及中国哲学史研究方法之一的哲学问题解析体；二是借鉴铃木大拙的“以禅观禅”；三是学习和借鉴印顺的“以佛法研究佛法”。本文的研究内容及其结果与创新点如下：（1）构建并应用了《坛经》研究方法论体系。其要点有四：一是该体系的内涵与层次结构以中道-不二方法论为导向，以综合创新的研究方式为支柱，以历史文献法—访问调查法—比较分析法为基础。二是该体系的主线是，应用哲学问题研究法从“空”等一系列概念意义及其发展演变观照佛禅文化的本质，以及采用哲学问题解析体从问题的提出、论争、演变与解决过程中的历史和逻辑不二的比较分析。三是该体系应用于佛教哲学核心范畴“空”，以及《坛经》心性哲学“空观”修持方法的概念范畴界定。四是该体系应用于佛学中国化辨与禅宗实际创立者辨。其一，“佛学儒学化”、“佛学道学化”与“佛学道儒化”说均美中不足，本文提出的“佛学儒道化”说理据较充分；其二，“禅宗实际创立者惠能”说难以成立，“牛头法融是中华禅的根源与建立者”说与“禅宗实际创立者道信-弘忍”说亦美中不足，而本文提出的“禅宗共建者法融、道信-弘忍”说与“中华禅集大成创南宗者惠能”说理据较充分。（2）提出了隋唐大统一时代基于魏晋般若学与南北朝佛性论两大理论支柱会通的“牛东合流共建平民佛教中华禅”说，阐明了佛学儒道化代表作《坛经》心性哲学理论和方法与功能体系之来历。牛头宗初祖法融在继承三论宗的“中道佛性”论与“无所得”之方法论的基础上，因其心性哲学理论和方法与功能体系之玄学化与道学化两大特色，成为“中华禅”的根源与首要建立者；东山宗契机契理，特别是始于四祖道信“坐作并重”的农禅理论与实践，初步解决了僧人衣食及生存问题而成为中华禅的共建者与禅宗主流曹溪宗的直接源头。牛头宗曾与南宗、北宗呈三足鼎立之势，在南宗禅后人洪州宗特别是石头宗的自然主义禅风中流淌着“得道者”牛头禅的血液。对于“牛东合流”在中国传统哲学的发展潮流中具有持久影响力的原因，本文提供了包括文化人类学在内的现代人学对中印不同民族文化传统之间的变迁涵化和融合转型的理论解释。即基于印度哲学的楞伽禅（母本）与中国古典哲学（父本）这两个不同宗教文化系统的特质融合在一个模式中，成为第三种宗教文化系统——平民化的山林佛教中华禅，这是文化转型的结晶。潘蒙孩将《坛经》禅学体系的逻辑过程用不二之法通过6个层次架构的表述值得肯定，美中不足之处在于以顶底等同的方框图表示不妥。因成佛根据或根基众生皆有，但能掌握宽厚的成佛理论且能把握成佛方法、走上顿悟成佛与人格完善路径而到达光辉顶点者甚少。本文提出了6层宝塔型《坛经》心性哲学理论和方法与心境并建功能体系架构图。（3）以佛法亦宗教亦哲学亦科学的研究态度，提出并论证了南宗禅“一主两翼”说，阐明了与官禅北宗分化对立的农禅——南宗禅以曹溪宗-荷泽宗为主系、以行思-希迁一系及怀让-马祖一系为两翼腾飞的机缘和合盛况。禅宗历史文献中的“一花五叶”说，既不符合历史实际，又难以解释南宗禅初盛唐特别是中晚唐“安史之乱”与“会昌法难”之后仍迅猛发展，以至于整个中国社会几乎全部接受了集中华禅之大成创南宗者惠能的理论和方法与求学路径。中国文化即儒表（表率、言行）道骨佛心文化，其社会基础在中华大地可谓根深叶茂。立足于此基础的南宗禅之《坛经》的最大特点，就是用儒家的心性、人性学说去理解和诠释佛教的佛性理论。南宗禅独盛的基本原因，在于它深得儒家学说之底蕴和真谛，深知理论在一个国家的实现程度，取决于理论满足这个国家的需求程度。因表里如一而融合的儒学与南宗禅学的优长是适应时势，符合国情，其主张适合中国古代小农经济和宗法制度。本文以马斯洛人本哲学之人性构成学说的“需求层次理论”揭示了南宗禅独盛的根本原因。（4）阐明了“心境并建”的根本涵义，这是指源于法融、道信-弘忍共建的中华禅“坐作并重”的《坛经》之“明心禅法”中“自性”概念的5种性质（清净性、真如性、智慧性、空寂性、含藏性）与功能。“心境并建”的广义是对《坛经》坐作并重、心性不二、心境不二、体用不二、形上形下不二等继往开来之理论与实践的高度概括，是寻觅性灵的出发点与归宿。本文初步构建了治心治出世兼治世的“心境并建”功能体系。且以大唐文治武功、交通西域、佛教流布、国威远播为视角，认为唐之命根在于包括佛禅《坛经》心性哲学治心治出世兼治世之“心境并建”功能在内的一种社会合力。隋唐名山僧占多，在“心境并建”体系中尤为突出的是《坛经》心性哲学的心理调适、道德修持、社会稳定与环境保护功能。（5）提出并阐明了在禅宗史上具有划时代意义的“湘赣农禅”的内涵、形成过程、发展机缘与理论和方法——怀海的农禅制度化与体系化模式。其中怀海弟子灵祐创建的密印禅寺是唐五代中国实践怀海之《禅门规式》最大最典型的“农禅道场”，在农禅普及中其示范意义与影响力至深至巨。本文提出的“湘赣农禅”的涵义是指以衡岳为首要根据地，源于平民化的山林佛教法融、道信-弘忍门下，直接承继岭南“曹溪禅”，始于唐玄宗天宝元年（742）希迁、道一分别传法，两系子孙大盛于湘赣并挺进江淮河洛的9世纪30年代止，不到100年（杨曾文所说的“8世纪后期至9世纪中后期的一百多年”似欠准确），主要形成于湖南、江西的青原行思-石头希迁禅系，与南岳怀让-马祖道一禅系的总称。适合唐五代小农经济和宗法制度的“南宗禅的迅速崛起是农禅胜利的标志”（杜继文语）。“湘赣农禅”之“心境并建”近百年，是禅宗特别是南宗发展最关键的阶段。弄清“湘赣农禅”的理论和方法与治心治出世兼治世之“心境并建”功能，是解读南宗禅初盛唐特别是中晚唐“安史之乱”与“会昌法难”后仍迅猛发展之因缘的关键。更多还原

【Abstract】 This Dissertation is aimed to reveal that the symbol of further development ofChinese philosophy in Tang Dynasty and following Five Dynasties is thephilosophical argument and proving of mind-nature represented by Platform Sultrawhich is dominated by its Confucianist orientation; to clarify the sources, the processof their formation, main features and development tendency of the Platform Sultra, theSect bible of Dhyana; and to construct theories, methodologies and functional systemof mind-nature philosophy of Buddhist Zen in order to strengthen the initiativeinnovation capability of traditional Chinese philosophy of transformation into modernphilosophy characteristic of subjective thinking theoretical way and thus acquire theinitiative position of cultural selection. This Dissertation deeply recognizes theresearch attitude of Mr. Fang Litian as deeming Buddhism as a religion, also aphilosophy and a science as well, and adopts Platform Sultra research methodology asthe research methodology, with following3theories and facts as (i) Fang Litian’sphilosophical research methods sourced from international Buddhist researchmethodologies, and philosophical issue resolution method as one of Chinese historyresearch methods,(ii)“mediating mediation” theory of Daisetz Suzuki;(iii) learningand referring to the method of studying Buddhism via Buddhist methods”. Researchfindings and innovation points of this Dissertation are as follows:(1) has constructed a research methodological system of the Platform Sultra andapplied this system into argument and proving of the author of the Platform andDhyana practice. There are four main important notes as follows: first, the connotationand hierarchical structure of this system is with “no two-mapratipada-two truths” asorientation, with comprehensive innovation method as backbone, and with historicliteratures method-interview investigation method-comparative analysis method asbasis; second, the mainstream is to apply a series of philosophical research methods asSunyata etc. into studying the essence of Buddha-Zen culture from concepts,significance and its development changes, while to interpret via philosophical issueswith comparative analysis method as main thread with the consistency of historic andlogic lines in the process of problem proposing, dispute, evolution and settlement.Third, it is applied into demarcation and definition of the core scope “Sunyata” ofBuddhism and “Sunyata” practice; and fourth, results of applying this system into proving the actual author of the Platform Sultra show that the supposition of Huinengbeing the practical author composing the Platform Sultra is untenable, meanwhile, thesupposition of “Farong of Niutou Sect being the source and founder of ChineseBuddhist Zen” and the supposition of “true co-founders of Buddhist Zen beingDaoxing and Hongren” is respectively a flaw in an otherwise perfect thing; while theargument in this Dissertation of “Farong, Daoxing and Hongren being co-founders ofBuddhist Zen” and the argument that “Huneng being the synthesizer and giant ofBuddhist Zen” are adequately reasonable.(2) has proposed the supposition of “Niutou Sect and Dongshan Sect jointlyforging grass-root Buddhism-Chinese Zen in the grand unification era of Sui and TangDynasties on basis of Prajna of Wei&Ji dynasties and Buddhist nature theory of theSouth and North Dynasties, and expounded the source of theories and methodologyand function system of mind-nature philosophy of the Platform Sultra. Niutou Sect,upon its first founder Farong inheriting the methodology of “Middle Way BuddhistNature” supposition and “No Gain” supposition of Sanlun Sect, evolved into thesource and founder of Chinese Buddhist Zen via rounds of innovation of two mainfeatures as Taoism orientation and transcendentalism orientation; while DongshanSect, via good opportunity and good reason of rural meditation theories and practicesof emphasizing both meditation and rural practice sourced from the Fourth PatriarchDaoxing which primarily solved the livelihood and survival of monks to became theco-founder of Chinese Zen and the direct source of Chaoxi Sect, the mainstream ofBuddhist Zen. Niutou Sect had once risen to prominence along with South Sect andNorth Sect and reached a situation of tripartite confrontation, and therefore, in thenatural style of Stone Sect, especially in Hongzhou Sect, especially Sitou Sect of thedescedent of South Sect, flows the blood of Niutou Sect. As for why it has exerted along lasting impact upon the development tendency of Chinese traditional philosophy,this Dissertation has provided theoretical explanation of modern human scienceincluding anthropology for the change, evolvement, merging and transformation ofdifferent ethnic cultures and traditions of Chinese and Indian of modern humanityincluding cultural anthropology, that is, two different religious cultural systems asLengjia Buddhist Zen based on Indian philosophy and Chinese Chuang-tzu philosophymerge into a mode to turn into a third religious cultural system---grassrootmountain-forest Buddhism, i.e. Chinese Buddhist Zen, which is the crystal of culturaltransformation. It is advisable for Pan Menghai to demonstrate the logical process ofZen system into6-layered hierarchy via No Two method, but as a blemish in an otherwise perfect fact, it is not adequately appropriate to expound this system by ablock diagram with same side lengths at the above and the bottom. Because the basisfor growing into a Buddha is rooted in every ordinary human being, but it is very rareto the ones who have a wide theoretical basis of growing into a Buddha and have asudden comprehension of truth and insight to reach the summit with perfectpersonality and moral integrity to become a true Buddha. This Dissertation hasproposed the six-layered pagoda-shaped hierarchy of the mind-nature philosophicaltheories, methodology and the function of improving both internal mind and externalenvironment of the Platform Sultra.(3) With the research attitude of Buddhism as religion, as philosophy and asscience, this Dissertation has argued and proposed the saying of “one main two wings”of South Sect Zen, expounded the appropriate opportunity and grand occasion ofSouth Sect Zen---rural Zen split and contrasted with official North Sect Zen, withCaoxi Sect-Heze Sect as main body and Xingsi-Xiqian-Series and Huairang-MazhuSeries as two rings respectively. The saying of “one flower five leaves” in historicliteratures of Zen, in which “one flower” means the source of Zen, the Tathagata ChanBuddhism passed to China by Bodhidhama; while “five leaves” mean the flows of Zenas Weiyang Sect and Linji Sect in the series of Nanyue Mountain established by SixPatriarch Huineng, and Caodong Sect, Yunmen Sect and Fayan Sect in the series ofQingyuan, was just one-sided saying of two series of Qingyuan and Nanyue, which isinconsistent with historic reality, and also cannot interpret the fact that the swiftdevelopment of South Sect Zen flourishing in early Tang Dynasty, especially after theAn Lushan Rebellion and the Huichang Calamity in mid and late Tang Dynasty andalmost whole socity had accepted the theoretical way and learning route of Huineng,the great innovator and the giant of Buddhist Zen. The Platform Sultra is therepresentative works of Confucianist orientation of Chinese Buddhism, of which themost impressive feature is to comprehend and interpret the Buddhist nature ofBuddhism by the mind-nature and human nature proposition of Confucianism. Theunique flourishing of South Sect Zen lies in its basis and essence sourced fromConfucianism and good command of the fact that “the degree of realization of a theoryin a nation mainly lies in the degree of satisfaction of its demand”(by Carl Marx), andhas also provided a basic evidence for the essence of Maslow’s Need Hierarcytheory---the strong points of Confucianism and South Sect Zen lie in their meetingthe demands and background of times, conform to local situations and their propositions are fit for ancient small-scale peasant economy and feudal patriarch clansystem.(4) has expounded the basic connotation of “mind-environment jointconstruction”, which refers to the five natures of prakrti concept (as peace&quiet,thusness, wisdom, silence&emptiness and inclusiveness) in the heart-clearingBuddhist methodology of Platform Sultra which is sourced from the Joint Emphasis ofMeditation and Practice of Chinese Zen co-established by Farong, Daoxing-Hongren.In a broad sense,“mind-environment joint-construction” is a high generalization ofextended theories and practice of joint emphasis of meditation and practice,mind-nature consistency, mind-circumstance/lot consistency, body-functionconsistency, metaphysics-physics consistency carried out by the Platform Sultra, andthus searching for a starting point and final destination of soul. This Dissertation hasprimarily constructed a “mind-environment joint-construction” functional system ofhealing heart and soul, adjusting supra-mundane and social mundane life as well. Inaddition, with the view points of Tang Dynasty’s political and military achievements,cultural exchange with western regions, Buddhism spreading, and propagandizingnational prestige etc, this Dissertation believes that the national dynasty lies in a jointforce including “mind-environment joint-construction” of the Platform Sultra ofhealing heart and soul, adjusting supra-mundane and social mundane life as well. Withfamous mountains mainly inhabited by Buddhist monks, the functional system of“mind-environment joint-construction” has especially emphasized the functions ofpsychological adjustment, moral practice, social stability and environmentalprotection etc.(5) This Dissertation has expounded the connotation, formation process,development opportunity and theories and methodology of “Hunan-Jiangxi FarmingZen”---Huaihai’s Farming Zen theory and practicing mode. Miyin Buddhist ZenTemple, is the biggest and most typical “Farming Zen Place” established and hostedby Lingyou, a disciple of Huaihai, for44years and descended for44generations,which practices Zen Regulations in Tang Dynasty and Five Dynasties, and as aconclusion, enjoys great significance and impact in propagating farmingmeditation.The connotation of “Hunan-Jiangxi Farming Meditation” proposed in thisDissertation refers to the generic group of Qingyuan Xingsi-Shitou Xiqian Zen systemand Nanyue Mountain Huairang-Mazu Daoyi Zen system mainly formed in Hunan andJiangxi with Nanyue Mountain as main base. It was descended directly from CaoxiZen at the South of Five Ridges and sourced from grassroot forest Buddhism as Farong and Daoxin-Hongren series since the first year of the reign of Emperor TangXuanzong, i.e. Tianbao First Year742when Xiqian and Daoyi passed their Buddhisttheories respectively. Descendents of these two series flourished in Hunan and Jiangxiand further advanced and radiated into Yangzi River, Huaihe River, Heluo Culturecovered regions till830s within100years (the statement of Yang Zenwen as “over100years from late8thcentury and mid-late9thcentury seems inadequately accurate).Swift flourishing of South Sect Zen which is adequately matched with small-scalepeasant economy of Tang Dynasty and Five Dynasties and feudal clan system is thesymbol of the success of farming Zen (by Du Jiwen). Near one hundred years ofconstruction of the base of “Hunan-Jiangxi Farming-Meditation” is the most key stagefor development of South Sect Zen. Making clear the theories and methodology of“Hunan-Jiangxi Farming Zen” is the key for interpreting why South Sect Zenflourished in early Tang Dynasty, and still continued to flourish after “An LushanRebellion” in mid-late Tang Dynasty and after “Huichang Buddhism Calamity”.更多还原