【摘要】 牟宗三通过对“藏、通、别、圆”为中心的天台“五时八教”判教系统的重构，对佛教哲学思想在中国的发展提出了自己的认识。牟氏首先区分了作为通教的般若经典与其中可作为共法、而不必为通教所限定的般若思想，同时又吸收了华严判教中有关“始别教”“终别教”之简别，最终对圆教之“圆”进行了“存有论”意义下的哲学诠释。在此基础之上，对于天台佛学前后态度的“存有论转向”,也是研究牟宗三思想演进过程中值得重视的一条新线索。总之，牟宗三所重构的“新天台判教系统”,一方面为我们研究天台学在现代的发展提供了崭新的维度，更为包括儒释道三家在内的现代中国哲学拓展了思想资源。更多还原

【Abstract】 The doctrinal classification of Tiantai Buddhism was systematized as “Five Periods and Eight Teachings, ” with great emphasis on distinctions among “Tripitaka Theory, ” “Shared Theory, ” “Separation Theory” and “Perfect Theory.” Through a series reconstruction on these distinctions, Mou Zongsan put forward his own points of view towards the development of Chinese Buddhism. Mou first distinguished praj1ā classics and praj1ā thoughts, the former one was labeled as Shared Theory, while the latter should be considered as a common law and not confined by the structure of Shared Theory only. Mou absorbed the doctrinal classification of Huayan Buddhism on the Separation Theory, and divided it as “Beginning Separation Theory” and “Mature Separation Theory.” Finally on the “Perfect Theory, ” Mou concluded a kind of ontological perfection by his own philosophical illustration. During the process of Mou’s Buddhism study, there was an “ontological turn” on his evaluation towards Tiantai Buddhism and even the whole Buddhism. This is a new clue for researchers studying Mou’s thoughts and how his thoughts were developed. In conclusion, Mou’s new doctrinal classification provided a new dimension on the research of Tiantai Buddhism nowadays, and also was a firm step in the modernization of Chinese philosophy which concluded Confucianism, Buddhism and Daoism as an integrated tradition.更多还原