【作者】 徐东明；

【导师】 潘德荣； 索南才让；

【作者基本信息】 华东师范大学 ， 中国哲学， 2014， 博士

【摘要】 元末明初,西藏佛教的发展出现了严重的信仰危机,宗喀巴大师应时而出,在遍学印藏佛教典籍和各派教义的基础上,重新诠释了龙树、月称一系的中观学说,并以之为指导,建立了格鲁派戒律严明、次第井然、显密圆融的教义教法体系,使其成为他推行宗教改革的理论武器,并成功地扭转了西藏佛教发展的衰败局面,使藏传佛教步入正轨,促进了明初西藏社会的发展。本文共分七章：第一章,导言,概述宗喀巴中观的研究现状和本文的研究目的、方法和意义。第二章,从社会历史发展视域,阐述宗喀巴中观哲学形成的历史人文环境。元末明初,西藏佛教的衰败局面,是宗喀巴诠释中观学说、重构佛教理论、发动宗教改革的具体历史环境；明朝中央政权的确认和帕竹地方政权的大力支持,是宗喀巴重建理论和信仰的政治保证；而宗喀巴大师广学博闻、立宗建派、弘法授徒、建寺创制等一系列举措是其改革成功的主要原因。第三章,从印藏佛学源流发展的角度,阐述宗喀巴中观哲学的理论来源。对印度中观宗不同学派思想的抉择,成为宗喀巴构建自身中观哲学的基础。大乘瑜伽行派的唯识学和如来藏思想,经过宗喀巴判释和抉择,将其纳入了自派中观学的修学体系之中。对于后弘期仍影响藏地的禅宗思想,宗喀巴着重从其消极方面,批驳了摩诃衍那禅师的无分别说,认为如来藏、佛性并非实有法,而是缘起法,只有通过渐修才能获得。第四章,从诠释经典、重构理论的角度,阐述了宗喀巴中观哲学的建立。经过遍学经论,诠释经典,创立自宗,宗喀巴将一切佛法作为修行的教授,纳入到三士道修行次第中,并判般若、中观为了义教,唯识、如来藏为方便教,而密乘为无上教法,显密双修可即身成佛,但修法必依止戒律和次第。通过破斥当时西藏佛教界乱解空性的断见、常见和无分别说等错误观点,宗喀巴提出了自派的“缘起自性空,性空故缘起”的中观正见。缘起自性空旨在说明通过缘起正理,通达诸法无有自性,本体为空；性空故缘起旨在说明,正因为没有自性本体,诸法才能依托因缘而生起,且自有因果业力作用不坏。由此两方面观察诸法当体即空而因果力用不坏,便可通达中观正见。第五章,从“缘起自性空”角度,阐述宗喀巴中观的本体论内涵。宗喀巴认为,通达缘起自性空,即可证入实相涅槃,而世俗缘起法是在性空名言中建立的,此即诸法唯名安立中有。名言无自性,是中观应成派与自续派的主要区别,坚持名言无自性,就是坚持彻底的空性本体论,这就与中观自续派划清了界限。同时,一切名言有皆是依分别心于安名处安立为假名有,故名言有于世俗世间能起因果作用。在名言有无自性与有无作用上,宗喀巴破斥了遮破太狭和遮破太过两派。宗喀巴认为,证悟空性可以解脱生死轮回,悟入涅槃,但要修行成佛必须悲智双运,圆满成就福智资粮。然而,更要认识到证悟空性不仅是解脱生死轮回的基础,’又是发起大悲菩提心的基础和枢纽,是大乘菩萨修行成佛的关键。第六章,从“性空故缘起”的角度,阐述宗喀巴中观的认识论内涵。从自性空成立缘起有,认识自性空是缘起有建立的基础和前提。从缘起自性空,认识自性空理是通达人法二空和诸法实相的正因。从自性不空即无缘起,认识中道实义。从中道缘起认识自性空与缘起有的相因相待。于自性空认识因果缘起法和佛法的有效建立,是宗喀巴所阐发的应成中观哲学的殊胜之处。第七章,结语,以应成八大难题为参照,总结宗喀巴中观哲学的主要特征,并略论其影响。总之,元末明初,宗喀巴大师的经典诠释和理论、信仰重建活动,将藏传佛教从信仰危机的深渊挽救出来,其所创立的中观哲学,不仅使藏传佛教显教哲学发展达到顶峰,而且他所建立的显密一如的教法体系,更将理性信仰的精神灌注于佛教义理之中,最终使藏传佛教走上了健康发展的正途。更多还原

【Abstract】 During the late Yuan and Early Ming dynasty, there was a serious crisis of faith in development of Buddhism in Tibet. Then most important master, Tsong-kha-pa, was born. When he grew up, he learned Indian and Tibetan Buddhist sutras and various treatises, and reinterpreted the Madhyamika doctrine of Nagarjuna, Candrakirti and etc., and based on it, Tsong-kha-pa established a harmony doctrine consisting the fusing Exoteric and Esoteric Buddhism and strict precepts and orders, which became a theoretical weapon for his religious reform. By it, he succeeded in reversing the declining situation of Buddhism in Tibet and made Tibetan Buddhism stepped into the right way. All above, he promoted the development of Tibetan society successfully.This paper is divided into seven chapters:In the first chapter is the introduction, which summarizes the research status of Tsong-kha-pa’s Madhyamika philosophy, research purpose, method and significance.In the second chapter, in the perspective of social history, expounds the historical and civilian environment faced by Tsong-kha-pa’s Madhyamika. During the late Yuan and early Ming dynasty, Tsong-kha-pa faced the declining situation of Tibet Buddhism, he felt it was necessary to reinterpret Madhyamika doctrine, reconstructed Buddhist theory, and so he launched a religious reform. The authorization of the central government of Ming Dynasty and the powerful support of local government of Pa-mu-zhu-ba were the political guarantee for Tsong-kha-pa reform. And Tsong-kha-pa’s broadly learning, establishing the sect, teaching his disciples. And the main reasons for Tsong-kha-pa’s successful reform are his extensive information and learning, set up school, spreading Buddhism, teaching students, building temples, and so on.In the third chapter, from the view of origin and development of Tibetan Buddhism, the theoretical sources of Tsong-kha-pa’s thought will be elaborated. Tsong-kha-pa constructs his own Madhyamika philosophy by selecting analytically the thoughts from different sects of Indian Madhyamika Schools; Tsong-kha-pa critically and selectively brings the Vijbana-vada theory and Tathagata-garbha thought into his Madhyamaka practicing system. For the lasting influence in Tibetan Buddhism of Zen in later times of spread Buddha, Tsong-kha-pa emphatically critics the Zen, a Chinese Buddhism school which continued to give influence on Tibetan Buddhism in the second propagation period, from the negative aspects, refutes the theory of non-discriminating held by Mahayana. Tsong-kha-pa regards Tathagata-garbha and Buddha nature as unreal things, but the thing of dependent origination which can be obtained only through gradually practicing.In the fourth chapter, the establishment of Tsong-kha-pa Madhyamika philosophy will be illustrated from of view of sutra interpreting and theory reconstructing. After study, interpretation, and creating his own sect, Tsong-kha-pa includes all Buddha Dharmas into gradual practice guidance. He considers Prajna and Madhyamika as the teaching of the whole truth, the Vijbana-vada and Tathagata-garbha as the appropriate skillful method, and the Esoteric Buddhism as supreme teaching. A person can attain Buddhahood in the present body by practicing the exoteric and esoteric Buddhism, as long as he/she takes the discipline and the order of practice. By refuting the wrong views held by Tibetan Buddhists at that time, Tsong-kha-pa put forward his view that everything arises from conditions has no nature itself, because of no self-nature everything arises from conditions. Everything arising from conditions without self-nature is aimed to show the correct principle of things arising from conditions. The conclusion of no self-nature causes everything arises from conditions aims to elaborate that because everything has no self-nature, they can be arose from conditions, and its impact of karma of cause and effect will not lost. Therefore, from the two aspects to observe everything its physical entities is void, and its karma will not degenerate, a person can understand the right view of Madhyamika.In the fifth chapter, this article will analyze the ontological connotations of Tsong-kha-pa’s Madhyamika philosophy from his view of everything arises from conditions has no nature itself. Tsong-kha-pa deems that if a person understands everything arises from conditions has no nature itself he/she will attain the reality of nirvana. And every secular thing arising from conditions is empty on names and words, namely all things are posited only by names and words. Names and words has no own nature, which is the main difference between Prasangika madhyamaka and Svatantrika madhyamaka. To insist names and words have no own nature, is to insist the ontology of emptiness thoroughly, this makes a clear dividing line with Prasangika madhyamaka. At the same time, names and words have their effects in secular world, because all existing names and words are established by discrimination. On whether or not names and words have self-nature and effect, Tsong-kha-pa refutes two schools:one denies too narrow and the other too broad. Tsong-kha-pa thinks that one can attain shunyata, release from the cycle of birth and death, and obtain enlighten nirvana, but practicing dharma to become a Buddha should use wisdom and compassion, and get completely the nutriment of blessedness and virtue. Furthermore, to recognize that attain shunyata is not only the base of release from the cycle of birth and death, but also the base and key of producing a great mercy and bodhi mind, and the crux for a Mahayana bodhisattva to practicing dharma to become a Buddha.In the sixth chapter, more attention will paid to the epistemology connotations of Tsong-kha-pa Madhyamika philosophy from the aspect that because of no self-nature everything arises from conditions. Tsong-kha-pa establishes the existence of arising from conditions from emptiness of self-nature, recognizes shunyata as the base and premise of establishing conditioned genesis. From conditioned genesis to recognize the shunyata is the correct cause for recognizing to the emptiness of atman and things and the reality of all things. From non-emptiness of self-nature or unconditioned genesis, one can recognize the true meaning of middle way. From the middle way of conditioned genesis one can knows that shunyata and conditioned genesis are each other’s essential prerequisites. Tsong-kha-pa’s Madhyamika philosophy is characterized by recognizing the conditioned genesis of cause and effect and effectively establishing the theory of Buddhism.The seventh chapter will summarize the traits and influence about Tsong-kha-pa’s Madhyamika philosophy in the reference of eight problems of Prasangika madhyamaka.In short, during the late Yuan and early Ming dynasty, Tsong-kha-pa rescued Tibetan Buddhism from crisis of belief by’interpreting sutras, combing Buddhist theory and reconstructing faith. The Madhyamika philosophy created by him not only made the exoteric teaching of Tibetan Buddhism reaching its peak, but also put the spirit of rational belief into the theory of Buddhism, thus made the Tibetan Buddhism stepping on a healthy development way finally.更多还原