从存有论圆具看牟宗三《圆善论》的贡献与不足  

Gain and Loss of Mou Zongsan’s Theory of Perfect Goodness from Perfect of Ontology

作　　者：冷少丰 LENG Shaofeng(School of Marxism,University of Science and Technology of China,Hefei,Anhui 230026,China)

机构地区：[1]中国科学技术大学马克思主义学院,安徽合肥230026

出　　处：《宜宾学院学报》2023年第10期24-33,共10页Journal of Yibin University

摘　　要：天台圆教是牟宗三处理圆善问题的关键策略,而无明与法性之间同体依即的存有论圆具则是天台圆教的深层逻辑。通过存有论圆具的视角,德福之间“诡谲的即”和“无系统相的无诤”都蕴涵于三千世间法的一体平铺中,圆教在此开权而成,圆善问题迎刃而解。在理论层面上,牟宗三“圆教成则圆善明”的圆善论建构是有效的,具有很高价值,不应受到“落入抽象思辨”“陷入概念滑转”“重回精神幸福”等指责。唯圆圣才能达至圆善,人能否、如何成为圆圣涉及到人的有限性这一现实问题。牟宗三承认了人的有限性,却欲以顿渐互通的方式使人跨越到无限。顿渐互通的想法存在问题,圆善论实际上只能作为理想指引、奉为信仰践行。The Tendai Hokke perfect doctrine is the key strategy for Mou Zongsan to deal with the problem of perfect goodness,and the perfect of ontology is the deep logic of Tendai Hokke perfect doctrine.Under the theory of the perfect of ontology,the“uncanny identity”and the“unsystematic and uncontroversial”are both contained in the presentation of all beings.Perfect doctrine is established by digesting limited doctrines,and the problem of perfect goodness is easily solved.Therefore,on the theoretical level,Mou Zongsan’s theory construction of“if the perfect doctrine is established,the perfect goodness will be established”is effective and of high value,and should not be criticized for“falling into abstract speculation”,“falling into conceptual slide”,“returning to spiritual happiness”.But at the same time,only the circle saint can achieve the perfect goodness,whether and how to become the circle saint involves the limitation of human reality.Mou Zongsan acknowledges the finiteness of man,but he wants to make man leap to infinity by means of the transformation of quantitative and qualitative change.There is a problem with this kind of thinking.In fact,it can only be practiced as an ideal guide and belief.

关 键 词：牟宗三 圆善论 存有论的圆具 有限性问题 

分 类 号：B261[哲学宗教—中国哲学]