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    政大機構典藏 > 文學院 > 哲學系 > 國科會研究計畫 >  Item 140.119/51914


    Please use this identifier to cite or link to this item: https://nccur.lib.nccu.edu.tw/handle/140.119/51914


    Title: 漢語佛教哲學的真理與方法問題
    Other Titles: Truth and Method in Chinese Buddhism (I. II. III)
    Authors: 林鎮國
    Contributors: 行政院國家科學委員會
    國立政治大學哲學系
    Keywords: 宗教;漢語;佛教哲學
    Chinese Buddhism;Truth;Method;Phenomenology;Tientai;Huayen;Chan
    Date: 2008
    Issue Date: 2011-11-14 10:49:34 (UTC+8)
    Abstract: 本研究計畫從比較研究的角度探討漢語佛教哲學，特別是天台宗智顗的哲學、華嚴宗法藏的哲學和禪宗神會的哲學，如何處理「真理」和「方法」的關係。在傳統中國佛教的說法，這是有關「教」「禪」關係的問題。「真理」的問題屬於「教」的範圍，而「方法」的問題屬於「禪」的範圍。「教」「禪」關係一直是中國佛教史上核心的問題。究竟是「從禪出教」呢？還是「禪不離教」呢？「禪教一致」？還是「教外別傳」？這些中國佛教長期關心的議題。若和印度佛教比而觀之，發現漢傳佛教的特色是不再認為真理的證成是關鍵的問題，而是認為真理的開顯才是核心的問題。印度佛教以真理的證成為首要關切，故重視因明與量論；中國佛教以真理的開顯為終極關懷，基本上認為真理證成的工作早已為印度論師完成，不需要再度重複去做，因此不需要延續印度佛教的論證性工作。對於中國佛教來說，因明與量論不是開顯真理的必要方法，取而代之的是實相的現象學式描述與詮釋。現象學式描述與詮釋成為中國佛教的主要方法。不同於印度唯識學的「識的現象學」，漢傳佛教的理論特色是「智的現象學」；前者可稱為「分別的現象學」，考察「識所緣唯識所現」的經驗，而後者可稱為「無分別的現象學」，著重於描述覺悟的經驗。現象學的發展分歧為胡賽爾的超越現象學和海德格的實存現象學，前者奠基於「超越自我」，後者則回到「在世存有」。超越現象學的立場近於華嚴的性起說，而實存現象學的立場近於天台的性具說。以智顗的天台哲學和法藏的華嚴哲學來說，他們都試圖揭顯實相，其中華嚴著意於佛境界（海印三昧）的圓融無礙，而天台則關注在三諦三觀下不斷九法界的佛境界。華嚴法藏如何從唯真心的立場開顯圓融無礙的佛境界，天台智顗如何從「一念無明法性心」的立場開展「一念三千」的境界，皆以其不同的觀法為基礎，如何從禪出教，從方法到真理，這是本計畫所要回答的問題。至於禪宗，特別是神會，本計畫將特別著重保羅呂克所強調的存有、文本與行動的關係。
    This research project aims to explore the intrinsic relation between truth and method in Chinese Buddhism. In contrast to Indian Buddhism, which is inclined to justify truth claims with epistemic and logical argumentation, Chinese Buddhists tend to describe the truth with the phenomenological method. In this project, I will argue that the ontological truth in the Tientai, Huayen and Chan Schools should be existentially disclosed in the methodical context. The method in Chinese Buddhism can be characterized as 「phenomenology of insight (jnana)」, while the method in Indian Buddhism, the Yogacara School in particular, can be characterized as 「phenomenology of consciousness (vijnana)」. The former is similar to Heidegger』s existential phenomenology, while the latter is in parallel to Husserlian phenomenology. The only difference is that the truth in Chinese Buddhism can be seen with the enlightened eyes only. The project is divided into three parts. The first year will be focused on Tientai Zhiyi (538-597)』s method (concentration and contemplation) and truth (threefold truth). The second year will be on Huayen Fazang (643-712). The third year will be on Chan Shenhui (688-762).
    Relation: 基礎研究
    學術補助
    研究期間:9708~ 9807
    研究經費:643仟元
    Data Type: report
    Appears in Collections:[哲學系] 國科會研究計畫

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