心性本体与道性道体:中国佛教心性论对道教心性论的影响  

The Substance of the Nature of Mind and the Substance of Taoist Nature:The Influence of Buddhist Theory about the Nature of Mind of China upon Taoist Theory about the Nature of Mind

作　　者：杨维中[1] 

机构地区：[1]南京大学哲学系

出　　处：《世界宗教研究》2003年第2期63-72,共10页Studies in World Religions

摘　　要：佛教心性论对于道教心性论的影响本来是不争的事实,但近年却有一些道教研究者大讲二者同时产生而且互相影响之论。本文从道教心性论的历史形成基本问题数方面,对此看法作了商榷。道教的学理化,也就是心性思想的出现,有两个标志,即道性论与道体论的建立。前者几乎是佛性论的翻版,后者则是道家道体论、玄学本体论与佛教理论相结合的产物,而二者一致的逻辑方法就是佛教中观学。Originally,the influence of Buddhist theory about the nature of mind upon Taoist theory about the nature of mind was an undebatable fact,but recently,there are some scholars who study Taoism maintain that the two theories have occurred simultaneously and have influenced with each other.This paper discusses this problem from the aspects of the historical development of Taoist theory about the nature of mind and the basic problem of it.The theorization of Taoism, i.e.the emergence of the thought about the nature of mind,has two signs, i.e. the establishment of the theory about Taoist nature and the theory about Taoist substance. The former is almost a revised edition of the theory about Buddhist nature,the latter is the result of the combination of Taoist theory about Taoist substance,metaphysical ontology with Buddhist theory,whereas the same logical method was Buddhist Madhyamapratipad.The theory of active substance in vivo that originated during the Tang Dynasty and was completed during the Song,Jin,Yuan Dynasties is to a great extent the result of a mix of the views of Taoism,Taoist philosophy and Buddhist theory about the nature of mind.

关 键 词：中国 佛教 心性论 道性道体 心性本体 道教 

分 类 号：B94[哲学宗教—宗教学]