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心學比較：以《傳習錄》、《壇經》為底本=Comparison of the Philosophy of Mind: Based on" Chuan Hsi Lu ","Altar Sutra" |
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陳昱甫 (著)=Chen, Yu-fu (au.)
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| Date | 2016 |
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| Pages | 1 - 140 |
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| Publisher | 國立臺灣師範大學 |
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| Publisher Url |
https://www.ntnu.edu.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 國立臺灣師範大學 |
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| Department | 東亞學系 |
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| Advisor | 潘朝陽 |
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| Publication year | 104 |
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| Keyword | 傳習錄=Chuan Hsi Lu; 壇經=Altar Sutra; 儒學=Confucianism; 佛教=Buddhism; 本體工夫=Ontological Practice |
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| Abstract | 本文旨在，以儒家王陽明的《傳習錄》，與禪宗六祖慧能的《壇經》為底本，
著重王陽明與慧能於工夫論的教法，與義理系統的差別，梳理兩人思想的同與異。
綜觀中國思想史，《傳習錄》與《壇經》，實為王陽明與慧能依著「生命實踐」，對前人思想的回應、繼承與奠定而成，於儒學與禪宗的心學思想，具有相當重要的意義。儘管兩人的思想，具有相當程度上的同。但此處的「同」，首先、是人類的最高智慧，自是會追求天地萬物根源、究竟處的同。再來、是人類心靈所具有的內在超越性，隨著東方實踐型態的開展，於本體工夫通往體用一源、定慧一體，歸趣上的同。最後、是中國文化脈絡，客觀地導引著儒學與佛教典籍，所已含有的理境上的同。此處所說的「同」，是為人類、心靈普遍性、超越性的同；並非是為儒學與佛教義理系統上的同。
本文由「生命」、「實踐」、「實有」三者，作為切入王陽明與慧能思想的觀點。首先、依著吾人的生命主體是「肯定」或「遮撥」此現實世界的「實有」，將影響實踐主體是通往「道德」或「解脫」的歸趣。再來、由實踐主體通往道德或解脫的歸趣，將決定生命主體的依據是為「創生」或「呈現」。最後、王陽明肯定內在超越的生命主體，具有道德創生義，所以致良知於事事物物，使事事物物皆得其理。慧能認為內在超越的生命主體，呈現清淨解脫，回歸真如自性、本來面目，觀照事事物物緣起性空，無自性。如此，王陽明與慧能都依著生命實踐，來證明人的內心能夠與宇宙相照映，能夠將生命提升到超乎個體、世界的內在根源。但是兩人的心性意涵、實踐歸趣、價值判斷…仍然是依著儒學與佛教的經典與教義。
This paper aims to focus on the "Chuan Hsi Lu" of the Confucian Wang Yang-Ming and the "Altar Sutra" of the Sixth Patriarch Hui-Neng as originally, especially in the teaching theory and theory of cultivation of Wang Yang-Ming's and Hui-Neng’s , the difference in the system of Philosophical Connotations, and combed both the similarities and differences of their thoughts. Looking at the history of Chinese thought, the "Chuan Hsi Lu" and the "Altar Sutra" were according to Wang Yang-Ming's s and Hui-Neng’s practice life, the response to the previous thought, inheritance and lay into in the Philosophy of the Mind about Confucianism and Zen, has a very important meaning. Although neither of their thoughts has a certain extent, but the similarity is the highest intelligence of human beings. Secondly, it is the immanent transcendence of the human soul, with the development of practice patterns in the East, the "ontological practice and appearance belong to the same origin", "oneness of Samadhi and wisdom " synthesis on the same. Finally, in chinese cultural context, objectively guiding the Confucianism and Buddhist texts, the border has the similarity. Referred to the similarity, is for humanity, universality and transcendence of mind; is not Confucianism and Buddhist Philosophical Connotations on the system.
This paper is made from "life", "practice" and "being", as an entrance of the thoughts of Wang Yang-Ming's and Hui-Neng. First of all, as far as our subject is " positive " or " negative " "present world ""being," will affect the subject is leading to "moral" or "liberation" of intention. Secondly, from practice subject to moral or relief of intention on the same, will determine whether subjective basis for "creation" or "present". Last but not the least, Wang Yang-Ming's immanent transcendence has a moral meaning, so Conscience make things all have their tianli. Hui-Neng’s that immanent transcendence, showing pure relief, return, as the Buddha--nature, as they are, things immateriality of the concept. So, according to Wang Yang-Ming's and Hui-Neng’s life practice, to prove that the human heart to correspond with the universe, capable of taking life to the individual, the internal cause of the world. But the two central meaning, practice of synthesis, value judgment，which are still leaning on the classics and doctrine of Confucianism and Buddhism. |
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| Table of contents | 第一章 緒論 1
第一節 前言 1
第二節 問題意識 2
第三節 文獻回顧 5
一、當前學界的研究情況 5
二、儒、禪本體意涵之掌握 9
三、道德與解脫實踐的超越性 11
（一）道德實踐的超越性 12
（二）解脫實踐的超越性 15
（三）「道德」與「解脫」實踐的結合 17
第四節 章節安排 22
第二章 心學的演進與純熟 25
第一節 心性主體的演進與依歸 25
一、概述 25
（一）禪宗心學的演進 28
（二）宋、明心學的發展 30
第二節 心學的人物與純熟 32
一、禪宗 32
（一）初祖達摩 34
（二）六祖慧能 38
二、宋、明心性之學 42
（一）陸九淵 44
（二）陳白沙 49
（三）王陽明 55
第三章 《傳習錄》與《壇經》的心學要旨 67
第一節、心學要旨 67
一、《壇經》 67
二、《傳習錄》 71
第二節、心性本體的證會 77
一、「體用一源」 77
二、「定慧一體」 85
第三節、實踐主體的工夫 89
一、「知行合一」 89
二、「心口合一」 93
第四節、本體工夫的究竟 97
一、「致良知」 97
二、「回復本來面目」 106
第四章、「心學」義理系統的異同 111
第一節、王陽明對儒、佛的判釋 112
第二節、熊十力「體用論」 119
第三節、牟宗三「縱貫縱講」與「縱貫橫講」 124
第四節、《傳習錄》與《壇經》之比較 128
第五章 結論 133 |
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| Hits | 311 |
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| Created date | 2022.06.23 |
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| Modified date | 2023.01.17 |
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