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作 者:杨祖汉 YANG Zuhan(Graduate Institute of Philosophy,“National Central”University,Taoyuan 32001,China)
机构地区:[1]台湾“中央大学”哲学研究所,中国台湾桃园32001
出 处:《杭州师范大学学报(社会科学版)》2024年第1期1-12,共12页Journal of Hangzhou Normal University(Humanities and Social Sciences)
摘 要:牟宗三先生对道家与天台宗圆教的义理进行过深入阐发,认为以王弼、郭象为主的道家玄义固然圆融,但其中所含的道家式的圆教,还没有达到天台宗以“存有论的圆”作根据而发挥出来的圆教内容,即只能说是主观的作用的圆,而不能说是客观的存有论意义的圆教。顺着牟先生的思路,道家与佛教的圆教之比较可以从玄学与天台佛教的互证角度展开:从王弼以“无违”来体会自然,通于郭象的“与物冥”之义,这就可以开出回应外物的作用,而无为就含无不为;又从庄子注中的逍遥义,论证郭象的相关诠释已经表达了对一切存在的不同情况都加以肯定的存有论之圆“具一切法之义”;于是郭象所表达的道家式的圆教,其内容虽然不若天台宗之丰富,但是二者在义理层次上是相同的,通过玄学的内容,可以帮助了解天台圆教若干重要的说法。Mou Zongsan has conducted an in-depth elaboration of the doctrine of Perfect Teaching of Taoism and Tiantai Sect.He believes that while the Daoist argumentation,mainly led by Wang Bi and Guo Xiang,is indeed harmonious,the Perfect Teaching in Daoist style has not yet reached the essence of Perfect Teaching of Tiantai Sect,which is actually based on the“ontological harmony”,and can only be regarded as a subjective harmony rather than an objective ontological one.According to Mou,the comparison between Taoism and Buddhism can be explored from the perspective of mutual verification between metaphysics and Tiantai Buddhism.From Wang Bi's understanding of nature through“Wuwei(effortless action)”and Guo Xiang's meaning of“being in harmony with things”,this can reveal the role of responding to external things,and inaction implies action through inaction.Furthermore,based on the meaning of“Xiaoyao”in Zhuangzi's annotations,it is argued that Guo Xiang's interpretation has already expressed the affirmation of the ontological harmony that embodies the meaning of all laws in all different situations of existence.Therefore,although the content of the Perfect Teaching in Daoist style expressed by Guo Xiang is not as rich as that of Tiantai Sect,the two are the same in terms of the doctrine.Through the content of metaphysics,it can help to understand important statements of the Perfect Teaching in Tiantai Sect.
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