從佛教與儒學的交涉看中華傳統文化的重建－以孝道爲考察點

The Interrelationship between Buddhism and Confucianism and Its Meaning for the Reconstruction of Traditional Chinese Culture

10.29699/FJPS.200307.0004

劉貴傑(Kuei-Chieh Liu)

五常 ； 五戒 ； 六行 ； 六度 ； 無餘涅槃 ； 儒佛合明 ； 滅情復性 ； 平等性 ； five constant virtues ； five precepts ； five elements ； complete Nirvana

哲學論集

36期（2003 / 07 / 01）

133 - 168

繁體中文

後漢學者牟子著《理惑論》將儒佛兩家相提並論，以儒書和《老子》論證佛家學說，認為佛道乃道德之元祖、神明之宗緒，並且用佛教教義去迎合儒家思想，這已把中國傳統宗教意識和文化觀念融入佛教中。《理惑論》站在儒家的立場來解決儒佛兩種異質文化的衝突，並試圖調合兩者的對立。基此，本文就歷史發展的角度，說明佛教與儒學的交涉。首先敘述佛教與儒家接觸之初，牟子、康僧會、孫綽、慧遠等學者名僧起而調合儒佛之說。其次，以柳宗元的統合儒釋和李翱的援釋入儒來說明唐代儒家與佛教的融攝。再者敘說宋明時期，名僧智圓、契嵩，以及明末「四大高僧」（袾宏、真可、德清、智旭）抬高儒學，折衷儒釋，使佛教日益朝儒學化的方向發展。繼而陳述近代以來，楊文會、歐陽漸融會佛儒；太虛提倡人生佛教、人間佛教，主倡「孔學與佛教，宜相嘉尚，不宜相排毀」。印順主張「佛法及儒家，同以修身為本」來融會儒佛。另外說明中國佛教學者以孝為戒，宣揚「孝」「戒」合一說，故孝道思想即成為儒佛兩家交涉的契接。最後指出儒佛共倡的孝道是中華傳統文化的基礎，提振孝親倫理，躬行實踐孝道，將有助於中華傳統文化的重建。

In his Lihuolun the later Han dynasty scholar Mouzi already discussed Confucianism and Buddhism on equal terms, explaining Buddhist thought with the help of Confucian and Daoist scriptures, and attempting to bring Buddhist teachings into harmony with Confucian thought. Thereby he already blended traditional Chinese religious consciousness into Buddhism. The Lihuolun attempts to solve the conflict between these two teachings originating in different cultures. This paper explains the interrelationship between Buddhism and Confucianism in historical perspective. First, it explains how Mouzi, Kang Senghui, Sun Chuo and others tried to reconciliate Confucian and Buddhist thought during the first period of contact. Next, it discusses the blending of Buddhism and Confucianism during the Tang dynasty by Liu Zongyuan and Li Ao. During the Song and Ming dynasties, but especially the late period of the Ming dynasty, the efforts of several eminent monks further contributed to the 'Confucianization' of Buddhism. In modern times, the melting of Buddhism and Confucianism was continued by Yang Wenhui and others, especially the monk Taixu who propagated a new form of 'worldly' Buddhism, and Yinshun, who thinks that Buddhism and Confucianism both are rooted in the cultivation of the self. The paper further explains how Chinese Buddhist scholars combined the concepts of 'filial piety' and 'precept', thereby making 'filial piety' a crucial connection in the interrelationship between Buddhism and Confucianism. Finally, it is stressed that 'filial piety' is the basis of traditional Chinese culture, and that its propagation and practice can contribute to the reconstruction of traditional Chinese culture.

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