【作者】 杨文斌；

【导师】 潘桂明；

【作者基本信息】 苏州大学 ， 中国哲学， 2008， 博士

【摘要】 禅宗自五代末以来呈现出禅教兼济、禅净并行、融通诸法、多元发展的新格局,开创这一局面的核心人物就是吴越高僧永明延寿。延寿站在禅宗的立场上,“以心为宗,以悟为则”,盛唱“圆顿”之教,主张“禅教一致”、“顿悟圆修”、“万善同归”,力求以圆宗融摄诸法,以一心圆统诸说,以便用新的“圆教”教义迎合变化了的客观环境。这种“圆顿”法门在实质上讲是对禅宗的一种改良,对传统佛教的一种调适,其目的在于弥补禅宗在知识论上的缺憾,抵制禅宗对理性的进一步消解,以“一心”统摄、规范成佛之道,重建佛教的知识谱系,重塑正统佛教的形象,迎合新生的话语霸权,为宋以后的佛教(特别是禅宗)谋求新的发展模式。这种“圆教”教义,一方面,总摄与整合了隋唐五代以来的全部佛教思想,调和了当时佛教界内部以及佛教界与世俗社会之间的各种矛盾,化解了禅宗末流的偏执倾向,使佛教在新的历史场景下呈现出新的面貌;另一方面,也拓展了传统佛教心性说的理论视野,并直接影响了宋代理学对心性问题的关注和讨论。不过,这种“圆教”模式的理论重心已经不再是追究“道”的“穷极高远”,而是关注“理”的具体落实;不再追问“谛”的“真”“俗”分别,而是考量“法”的“善”“恶”优劣;不再纠缠“禅”的特立独行,而是究竟“宗”的圆通有效;不再偏重“教法”的合理性,而是倾向“践行”的合法性。这些选择固然有些无奈,但是却吻合了中国封建时代由“贵族社会”向“平民社会”过渡的内在要求。如何评介、把握延寿佛教思想的整体内涵;如何看待佛教在不同的历史场景下的自我调适能力;如何客观地考察、反思禅宗的思想内涵及其发展历程;如何全面地把握传统儒学与佛学在思想上的互动关系?对于今天的研究者来说,这不仅是一个历史性的课题,同时也是一个关系到传统文化未来发展走向的现实性的话题。在这一思想的指导下,本文试图以“一心”和“圆教”为基点,系统剖析延寿佛教思想的整体内涵及其理论特质,评述延寿思想在中国禅宗史,乃至整个中国佛教史和哲学史上的历史地位。本文共分为五章:第一章论述延寿及其佛教思想的生成背景。本文主要从延寿的生平事迹、著作以及佛教的发展趋势等方面叙述延寿思想发生、发展、成熟的轨迹。延寿思想带有鲜明的个人色彩和时代特征。这主要表现为两个方面:一、从个体特征来看,延寿思想为延寿心路历程的真实写照;二、从时代背景分析,延寿思想为中国佛教发展的必然产物,是中国封建时代由“贵族社会”迈向“平民社会”、由分裂重新走向统一的内在要求。第二章论述延寿的“一心”说。“一心”说不仅是延寿“圆顿法门”的理论基石,同时也是其整个思想体系的根柢。延寿力图通过对“一心”的考察,来化解佛教诸宗在“心本论”上的分歧和冲突,调和禅宗和教门在义理上的矛盾,为统摄与整合佛教各派铺平了道路,以便佛教在实践中展现新的风貌。本文认为,延寿主要依据以下三个环节建构“一心”说的:通过对“唯心”与“唯识”的讨论,分辨心、识的层次及其关系,利用“性相融即”、“体用自在”弥合性相二宗在心性问题上的分歧;通过对“真妄”、“理事”的考察,提出“真妄不二”、“理事无阂”、“万行由心”等义,力求拆除心体与理体之间的藩篱,以禅宗之“心”的根本义来圆摄佛教的一切教义;通过对“观心”与“成佛”的探析,以所谓的“正心”糅合伦理之心与解脱之心,使“明心见性”完全挺立起来,让“真心论”最终落在实处。第三章论述延寿的圆教观。本文主要从以心为宗、以心判教、禅教合一、万善同归等方面,阐述延寿圆教观的具体内涵。圆教是永明禅法的最终归趣。延寿力图站在禅宗的立场上,以心为宗,以心判教,建构一个“禅教一致”、“万善同归”的圆顿法门,对禅宗及传统佛教进行调适,让成佛之道有规可循、有范可遵,克服理性与信仰之间的对峙和紧张,使佛教彻底迈向入世实践。在唐宋转型时期,中国佛教的发展越来越受到世俗社会的制约,因而必须在诸如“真”与“俗”、“教”与“禅”、“出世”与“入世”等一系列问题上有所折衷融合。延寿以“心宗”为衡对唐五代以来的禅宗进行了改良,在一定程度上就体现了这一时期中国佛教“折衷融合”的思想特色。他倡导的“圆顿法门”反映了中国佛教在“唐宋转型”时期面对世俗社会变化所进行的自我调适,同时也奠定了宋以后佛教发展的基调。第四章论述延寿与隋唐佛教的理论分歧。本文在确认延寿与澄观、宗密、文益等人之间有着直接的思想渊源的前提下,力图澄清他们在思想内涵上的分歧。在我们看来,延寿与澄观、宗密、文益等人在遵循同一理论进路时,却在不同的语境下,尝试着不同的心学模式。从实质而言,延寿思想只是对隋唐佛教的一种调适与改良。本文试图以永明延寿和圭峰宗密的思想比较为中心,主要从“一心”说、圆教观、华严禅等方面,比较、分析延寿与宗密在理论上的分歧,以此来凸显延寿思想的个体特征。我们认为,延寿之所以强调“圆修顿悟”、“万善同归”,一是秉承了中国传统文化中固有的大一统思维定势;二是受到了浙东区域文化及自身学术传统的深刻影响;三是基于对中国佛教生存状况的清醒认识。第五章探讨延寿思想的历史影响。本文主要以宋代以后的中国佛学和儒学为背景,对延寿思想的历史价值加以考察。我们认为,一方面,在中国佛教不断世俗化的进程中,延寿的圆教理念实际上奠定了后来禅教如一、禅净合流的理论基石,开启了后世佛教发展的序幕,甚至对近现代的“人间佛教”也造成了较大的影响;同时,这种过度的世俗化倾向又加速了佛教自身的衰落。另一方面,“一心”说从哲学思辨的角度考察了心与性、本质与现象之间的相互关系对中国传统佛教的心性思想进行了深度反思,同时也是新的历史条件下中国传统人性论思想的一次集中阐发。在一定程度上,这种思考直接影响了宋代理学对心性问题的关注和讨论,对儒学型态由汉唐以来的“笺注经学”转化为宋明时期的“心性儒学”起到了催化剂的作用。更多还原

【Abstract】 In the end of Five Dynasties,the Chinese Buddhism was in the difficult time. Buddhist schools declined, except that ,only the South Zen developed .But in the Zen development process, it lost the objective environment and the restriction, mixed of goodness and badness.The phenomenon was more serious day by day,in fact it intensified the Buddhism‘s crisis.During early Song Dynasty, the long-term fission situation had finished, the new unified aspect had already formed. The earlier period of the China feudal society had turned into the later period. where Buddhism should go became stern topic ,which the people could not be avoided.Yongming Yanshou (904—975) insisted that the”single-mind”was the basis of all the Buddhist schools, advocated "the pofect doctrine”.He tried "to teach the religious doctrine catered to changed the objective environment by newly the circle".This kind of " pofect doctrine”and " single -mind" saying, had not only absorbed with conformity the Buddhism thoughts of Sui, Tang and Five Dynasties completely, compromised at that time in Buddhism as well as Buddhism and common custom society’s each kind of contradiction, weakened Zen’s wrong,made Buddhism the appearance which unfolded in the new words scene, but also ,had made the later generation China Buddhism to the deffent pattern ; At the same time, it had also developed the research field of mind which the Buddhism tradition discussed, affected the Song Dynasty Neo-Confucianism to study the“mind”.How to discuss and introduce the Buddhism thoughts in this connotation; How to explanat the Buddhism’s self- accent suitable ability under different world;How to inspect objectively the reconsidering Zen thoughts’connotation and its development course; How to grasp the traditional Confucianism comprehensively and realize the cultural context which transforms? Not only is our generation“s responsibility, but also is the task to research the appraisal, the inheritance as well as the development traditional culture.This article attempts to stand in the objective standpoint, to take the" single -mind“and”the pofect doctrine " as the basic point, to analysis the Buddhism thought and special characteristic of Yanshou ;promulgates the statue of Yanshou in the Chinese Zen history, and the Buddhism history, even the philosophy history. This article divides into five parts:The first chapter discusses Yanshou and his Buddhism thought production background. The Buddhism thought of Yanshou has the bright individual color and the time characteristic. On the one hand, it was the real portraya of Yanshou’s life; Another aspect, it was the inevitable product which Buddhism develops, the intrinsic request that the China feudal period removed towards the unification by the fissionThe second chapter discusses the "Single-mind". The "Single-mind" is the theory cornerstone of Yanshou. Through the discussion to"WEISHI" and”WEIXIN”, distinguish the mind, the knowledge level extremely relates, he attempted to close disposition two in the disposition question difference; Through the discussion to "XINTI"and "LITI" inspection,he let Buddhism all religious doctrines with belongs to the Zen’s mind; Through the discussion to“JIANXING”and”MINGXIN”,he put "the sincerity theory" finally fall on the tangible,had Buddhism unfold some kind of new style in the practice. Yanshou“s new annotation which discussed to the Buddhism disposition, in the very great degree, melted Buddhism in " Mind "on difference and the conflict, had compromised Zen in the righteousness principle contradiction.The third chapter discusses“the perfect doctrine”.Yanshou tried hard to make "the single-mind" into“the perfect doctrine”. He absorbed all Buddhism sect, weakened the prevalent abuses, overcame between rational and belief confronting caused Buddhism thoroughly to step to concretely enters the world practice. We believe that, What Yanshou emphasized " the sudden enlightenment", "Wan Shan Tong Gui" is: First is the Chinese inherent universal thought format causes; Second is the latent region background as well as reveals in oneself studies raises causes ;Third, the common custom righteousness which undertakes to the Chinese Buddhism survival condition sober consciousness——China monk audiences must be bigger than it by far the privilege which obtains as the religious clergy, achieves Buddhahood the road to follow the rule . Although, this had made the zen into "the mind school", but, this method actually adapted changed the words scene, impelled Buddhism’s continuation development.The fourth chapter discusses the characteristic of Yanshou’s thought. It is clear that, Yanshou’s thought was from Chengguan,Zongmi, Wenyi and so on.we try to clarify them in the thought. We believe that, under the different linguistic environment, actually they were attempting the different study pattern. This article takes Zongmi as an example to discuss the characteristic of Yanshou.The fifth chapter discusses the historical influence of Yanshou. On the one hand, in the Buddhism unceasing Common custom advancement, he opened the prologue which later generation Buddhism developed, even "the world Buddhism" also constituted a more tremendous influence to the modern times, simultaneously, this kind of excessively Common custom tendency had accelerated the Buddhism decline. On the other hand,“the Single-mind”was to the disposition principle, the essence and the debates.In fact , it was to the Chinese tradition Buddhism’s depth reconsidering, to the Chinese tradition theory of human nature centralism introspection,had affected the Song Dynasty Neo-Confucianism to discuss the“mind”.更多还原