太虚唯识学思想研究

【作者】 李广良；

【导师】 方克立；

【作者基本信息】 中国社会科学院研究生院 ， 中国哲学， 2001， 博士

【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。更多还原

【Abstract】 As a famous Buddhism reformer and scholar and thinker, Master Taixu developed the spirit of Mahayana Buddhism and made a great contribution to the progress of the modem Chinese Buddhism. He dedicated himself to the reform movement of Chinese Buddhism, expounded and propagated Buddhism doctrine ,set up new type of monk education and participated in debates of the academic circle. His thoughts of Buddhism was rich and many-sided.This paper mainly inquires into his thought of consciousness-only.The Buddhist philosopher of modern China discussed mainly the consciousness-only philosophy. Three institutes, which were Zhi na nei xue yuan (China Buddhism College) headed by Ouyang jingwu, Wuchang Buddhism College headed by Taixu and Three-periods Society headed by Han qingjing, made great achievements in reaserch of consciousness-only philosophy. Taixu’s school shared something in common with other schools in value, reaserch method and the construction of Buddha dharma system, but also had obvious charicteritcs of its own in those aspects. Taixu’s thought of consciousness-only philosophy was "new" and "comprehensive understanding". "New" has the following meanings: (1) the new interpretation of thoughts of traditional consciousness-only philosophy; (2) the new development of the social functions of consciousness-only philosophy; (3) the explanation of modern culture by the consciousness-only theory. "Comprehensive understanding " means that he not only melted consciousness-only school (weishi zong) with other schools of Mahayana Buddhism and emphasized the equality between consciousness-only school and other schools, but also explaned and riched the doctrine of other schools by the theory of consciousness-only philosophy.This paper holds that Taixu’s thought of consciousness-only philosophy had three aspects: "comprehensive thought of consciousness-only philosophy", "new theory of consciouness-only philosophy" and "applied theory of consciousness-only philosophy". "Comprehensive thought of consciousness-only philosophy " melted the consciousness-only thought with other schools of Mahayana Buddhism , which involved the problem of teaching classification, Lengyan Sutra, Mahayanashraddhotpadashastra, and dharma character. Taixu constructed a Mahayana Buddhism system which was formed of Tiantai school , Xianshou school, Three Theses school, Consciousness-only school, Zen school, Pure land school, Esoteric school and Discipline school or of dharma nature emptiness wisdom school, dharma character consciousness-only school and dharma realm completeness enlightenment school. In this system, he reasonably arranged the satus of consciousness-only philosophy, explained Lengyanjing (’Suuramgama sutra) and Qixinlun (The Awakening of Mahayana Faith) with the theory of consciousness-only philosophy and cleared up the contradiction between the theory of consciousness-only philosophy and the theory of Qixin and Lengyan. He resolutely opposed Ouyang jingwu’s dividing of Dharma Character School and Consciousness-only School and insisted that consciousness-only is the principal aim of dharma character."New theory of consciousness-only philosophy" was the new interpretation of consciousness-only philosophy by Taixu with modem words. First, on the basis of criticism of all ideolism and materialism , Taixu interpretated the Vidyyamatrasiddhi tridasakarika sastra. Second, Taixu expounded the basic problem of consciousness-only philosophy, which were Unreality and reality, Attributes and Essence, Self change and Co-change, Self and Others, Mind and object, Cause and Effect, Existence and Extinction, Same and Difference, Life and Death, Emptiness and Being,Reality and Phantom, Secular and Saint, Cultivation and Enlightment. Third, Taixu established a philosophical system of Buddha realism which was based on Lankavatara Sutra Theory and systematically illustrated the way of grasping the "true reality" from the viewpoint of ontology and methodology."Applied theory of consciousness-only philosophy " was the embodiment of the "to更多还原