《佛性与般若》中的圆教思想研究

【作者】 徐波；

【导师】 杨泽波；

【作者基本信息】 复旦大学 ， 中国哲学， 2010， 硕士

【摘要】 圆教思想是牟宗三哲学体系中重要的一环,其概念由佛教而来,最终发展为一个解决中西哲学终极问题的理论模型。本文主要就牟宗三在《佛性与般若》中的圆教思想进行梳理和研究,通过对比天台圆教和华严圆教在佛教义理上的差别,找出牟宗三消化佛教圆教理论的用力之处和重点所在,最终勾勒出其圆教思想两个层面的模型——“分别说与非分别说”模型以及“一心开二门”模型。牟宗三一方面通过“分别说与非分别说”模型,将圆教实存的可能彻底地表现了出来,“开权显实”；另一方面,又通过“一心开二门”模型确保了圆教本身“圆通无碍”的圆满性,使得圆教不再仅仅是理论上的设准,而成为一种实存的可能,最终确立了即烦恼而菩提、即生死而涅槃、彻底圆满无尽的圆教境界。更多还原

【Abstract】 Perfect teaching, which derives from Buddhism concept, is an important part of Mou Zongsan’s thoughts to deal with ultimate problems in philosophy. This paper mainly focuses on the idea of perfect teaching in Mr.Mou’s book Buddha-nature and Wisdom. By comparing the differences between Tiantai school and Huayan school in the concept of perfect teaching, we could find out the clue of how Mr. Mou understands and illustrates Chinese Buddhism in his own way. Based on his special Chinese philosophy background, Mr. Mou puts forward two structures:“analyzable interpret and unanalyzable interpret”and“two ways in one mind”in different arrangements to re-illustrate the perfect teaching concept originally from Chinese Buddhism. By the“analyzable interpret and unanalyzable interpret”, Mr. Mou shows how the perfect teaching could be possible and practical, while by the“two ways in one mind”, Mr. Mou assures the perfect teaching concept itself totally perfect and no longer a theoretical presume only. Thus in Mr. Mou’s thoughts, by the perfect teaching, the highest good (virtue consistent with happiness) is not a synthetic proposition but an analytic one.更多还原