【作者】 张云江；

【导师】 张风雷；

【作者基本信息】 中国人民大学 ， 宗教学， 2008， 博士

【摘要】 唐君毅是第二代新儒家的一位代表人物,也是二十世纪一位具有影响力的中国哲学家。在其甚为广大、开阔的学术堂庑中,对中国传统大乘佛学所作的诠释是其思想体系的重要组成部分。本文即对唐君毅所作的中国佛教思想的诠释进行了较为全面、细致的评述、分析,并以唐君毅为个案,对“现代性语境”下中国佛教哲学诠释的方法开展了一些省查与评判。本论文的研究内容分为六章,各章的具体内容摘要如下:在第一章《唐君毅诠释佛教思想之前设》中,主要从三个方面——唐君毅对佛教思想的整体判释、诠释立场、诠释方法——进行了评述、分析,由此可以看出佛教在唐君毅整体宗教观及哲学体系中所占据的地位,其对佛教的基本认识与态度,以及时代环境、治学方法、学思特点、价值取向等因素对其诠释所起到的潜在影响作用等。在第二章《有无、空假之辩析——唐君毅对中国佛教般若学相关义理的诠释》中,分三节分别评述了唐君毅对肇论、成实学、三论宗吉藏学的诠释,其中又主要集中在“般若空”义、“般若与玄学的关系”、“二谛”义、“佛性”义等几个方面的问题进行了对比研究,一方面总结了唐君毅所作相关诠释的特点,另一方面也指出了其对上述相关义理的误解、误读之处,并尝试对其内在原因进行了分析。在第三章《如来藏与真如心之抉择——唐君毅对大乘起信论与法相唯识学之佛学道路的诠释》中,分三节分别评述了唐君毅对大乘起信论、法相唯识学的佛学道路所作的诠释,其中又主要围绕“一心开二门”义、“如来藏与真如心”义、“八识”义、“转识成智”义等佛教相关概念的理解展开对比分析研究。在第四章《“依本以垂迹”——唐君毅对天台宗思想的诠释》中,主要对唐君毅所诠释的天台智者思想进行了评述,其中主要围绕“权实、本迹说”、“一念三千”、“判教理论”、“圆顿止观”等概念展开。在第五章《“宗摄空有二宗的一大创造”——唐君毅对华严宗思想的诠释》中,围绕唐君毅对华严宗法藏思想所作的诠释展开,其中主要涉及到的有“真如随缘不变”之义,法藏对“种子”所作的重新解释,华严宗的教相判释中对圆教境界的理解等问题。在第六章《对唐君毅佛教哲学诠释方法的省查与评判》中,以“现代性”为背景,首先对唐君毅之佛教哲学诠释中所运用理性认知思维模式中存在的主要缺陷进行了概括分析,然后总结、归纳了唐君毅诠释佛教哲学中存在的五种比较鲜明的“理性化认知”取向;以此为基础,对当代佛教哲学诠释的方法进行了省查与评判,指出应当充分尊重佛教自身的言诠、理解方式,充分认识到理性认知的限度与分际,遵循一种“整体性”原则,并倡导一种批判与自我批判的精神,只有这样,才有望在“现代性语境”下将古老的佛教智慧带入一种“无蔽”而“在场”的状态。更多还原

【Abstract】 Tang Junyi was a representative personality of the second New-Confucianism and an important philosopher of Chinese Philosophy in the twenty century. In his academically system which is immensity and wide-field, the annotation in hermeneutics sense about the Chinese Mahayana is an important part of it. This paper (doctor’s degree) comprehensive and meticulous analysis Tang’s annotation, and make some self-questioning and comment on the method or the way of Chinese Buddhism’s philosophical hermeneutics in the modernity context in the light of Tang’s case study. This dissertation has six chapters:In the first chapter, I make inquiry about Tang’s holistic opinion, position and the way about Buddhism understanding and interpretation, from this inquiry, we can see the Buddhism thought’s station in Tang’s holistic idea of religion and his philosophical system, and the potential influence of Tang’s age condition, the way of Tang’s study, the characteristic of Tang’s think and the concept of Tang’s value on his understanding and interpretation.In the second chapter, I review tang’s understanding and interpretation about the thoughts of The Zhaolun(肇论),The Chengshi school and Jizang of The Sanlun school from three sects, and this review make a contrast study on those Buddhism ideas: su^nyata of Praj?ā(般若空),the relationship of Praj?āand Chinese metaphysics, The twofold truth(二谛)and The Buddha-nature(佛性), on the one hand, I sum upon the characteristic of Tang’s work, on the other hand, I point out his misapprehension about those ideas aforementioned, and try to construe its intrinsic causation.In the third chapter, I review Tang’s understanding and interpretation about the thoughts of Dashing qixin lun(大乘起信论) and Vijnānamātra-theory(唯识学),and the primary ideas which be debated in this chapter are Two door of One Mind (一心开二门) ,Tatha^gatagarbha and True thusness(如来藏与真如心), The eight consciousnesses(八识) and Pravrtti-vij?āna(转识成智). In the fourth chapter, I review Tang’s understanding and interpretation about the thoughts of Zhiyi of Tien Tai Sect, and the primary ideas which be debated in this chapter are the theory of Expedient and True, An abbreviation in one thought(一念三千), the theory of classifying the teachings, The perfect and sudden samatha and vipa/syana^ (圆顿止观).In the fifth chapter, I review Tang’s understanding and interpretation about the thoughts of Fazang of The Huayan zong school, and the primary ideas which be debated in this chapter are the theory of True thusness don’t transform according to causes and conditions, Fazang’s re-interpretation about The six characteristics of seeds, and the understanding of The perfect (or complete) teaching of Huayan schools refer to their own teachings.In the sixth chapter, I first review the limitations of cognition and thinking mode in Tang’s understanding and interpretation about the thoughts of Buddhism, and then I conclude that there are five points in Tang’s works, which characteristic at cognition in logos in the text of Modernity; so I make some self-questioning and comment on the method or the way of Chinese Buddhism’s philosophical interpretation of the time, and point out we must defer to the sermonic and apprehensible manner or mode of Buddhism itself, fully be convinced of the limitation and ambit of cognition, keep to the principle of macrocosm, and call for the spirit of criticism and self-criticism, so that, I think that we can fully know or comprehend the old Buddhism wisdom.更多还原