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題名 | 從哲學史論述與哲學架構論牟宗三先生的《大乘起信論》詮釋=Mou Zong-San's on the Awakening of Faith the Mahayana Doctrine |
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作者姓名(中文) | 許朝陽; | 書刊名 | 輔仁學誌. 人文藝術之部 |
卷期 | 33 民95.06 |
頁次 | 頁1-24 |
分類號 | 222.14 |
關鍵詞 | 起信論; 一心; 二門; 一心開二門; 真如門; 生滅門; 如來藏; 真心; 妄心; 自性清淨心; The awakening of faith; One mind; Two aspects; One mind has two aspects; The aspect of mind in terms of the absolute; Tathata or suchness; The aspect of mind in terms of phenomena; Samsára or birth and death; The true mind; The deluded mind; The mind pure in its self-nature; |
語文 | 中文(Chinese) |
中文摘要 | 《大乘起信論》對中國佛學有極大影響力,向為國人所尊崇;然近代佛教史上,日本先後兩次產生《起信論》真偽之論戰,中國本土亦產生一次。觀謝无量、鍾泰、馮友蘭、胡適等初期哲學史寫作,對《起信論》理論均付之闕如,遑論相關論諍。究其因,於正史中佛教的敘述本即甚少,亦多謬誤,可說傳統學術史對佛教或佛學本即不甚友善,亦缺相應之理解。然於西風東漸,傳統學術重新整合分類後,佛學或亦被收編於哲學門中,而哲學史亦開始有佛學之論述。 哲學史論述中最重視《起信論》者,當為牟宗三先生。牟先生不但先後於《心體與性體》、《佛性與般若》等書中疏解《起信論》大義,更依《起信論》「一心開二門」之理論架構,建立其哲學模型。不過,考《起信論》原文,實無「一心開二門」之語,原文乃「依於一心而有二門」。此外,牟先生設計之哲學模型,乃是以一超越之無限智心為本體,或曰良知,或曰仁體,或曰如來藏自性清淨心。然於佛教教義,牟先生判為至圓者則為天臺,但天臺實為妄心系統,因而如謝大寧先生指出,此哲學架構與天臺圓教實有不相侔處。 考諸《起信論》注疏,除了法藏《義記》為華嚴宗真心系統代表之外,尚有智旭《裂網疏》乃是以天臺宗妄心系統之理解思路,但無論真心妄心,其實主旨都不在建立二門,而在從生滅門入真如門,解消二門歸於一心。則真心妄心兩種系統,形式上雖皆維持「一心二門」之共通架構,義理上亦終有會通之處,然內在旨趣之異處,仍不可不辨之。 |
英文摘要 | With a great influence on Chinese Buddhism. The Awakening of Faith the Mahayana Doctrine used to be respected by Chinese. However, in the modern history of Buddhism, there were two debates in Japan and one in China about the truth of the work. To look back at the early works of the history of Chinese philosophy, the theory of the awakening of faith was not discussed, not to mention the debates about it. The reason may be that the history of thought was traditionally not friendly with Buddhism, which caused the incorrect understanding. Effected by western learning, traditional learning got re-classified and Buddhism was finally recognized to be one part of Chinese philosophy. Among the interpretations of Chinese philosophy, the discourse of Mou Zong San put great emphasis on the awakening of faith. Based on the skeleton of “one mind and two aspects” he established his philosophical model; however, his understanding might be a little differentiated from the original document. Mou's philosophical model was based on a transcendental substance, such as the innate knowledge, Ren, and the mind pure in its self-nature, but in Mou's opinion, the most complete theory was Tian-Tai school, which was based on the deluded mind, contradictory to his philosophical model. Contrasted with the true Mind system, Mou's interpretation about “one mind and two aspects” will be discussed in the treatise. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。