【摘要】 佛教自两汉之际传入中国后,发展到唐朝已然蔚为大观,当时繁荣背后却是戒律无据乱象丛生。生活在那个时代的慧能大师和义净法师目睹佛教界的无序现状,试图从理论和实践两个方面予以改革。其中慧能大师在佛教般若"空宗"思想的基础上借助中国传统的儒学礼仪以规范佛教,而义净法师则远涉印度求取原始佛教"说一切有部"的戒律以为中国佛教的制度范式,虽然最后没有成功,但他发现印度"说一切有部"戒律与中国本土儒学之间的基本精神是一致的,这使得义净法师和慧能大师一样在其佛教改革实践中有着浓郁的儒学情结,从而开出"外佛内儒"的改革模式。更多还原

【Abstract】 Since the introduction of Buddhism to China in the Han Dynasty,it was much thriving and prosperous until the Tang Dynasty. However the sets of rules and disciplines( vinaya) were not observed and the situation was in chaos. Recognizing this state of chaos and disorder,Huineng and Yijing tried to reform both in theory and practice. Based on the doctrine of the emptiness,Huineng borrowed a set of ceremonies in Confucianism,at the same time Yijing went to India for pursuing Buddhist vinaya of the Sarv stivda school as the criterion of Chinese Buddhism. However Yijing failed. Even that,he found Indian vinaya was similar to Confucianism.As the same as Huineng,Yijing reformed Chinese Buddhism under Confucianism. Actually,they opened up a new model of external Buddhism and internal Confucianism.更多还原