唐君毅儒佛思想研究

本論文探討當代新儒家學者唐君毅（1909 ～ 1978）之鉅著《生命存在與心靈境界》為研究文本，從「生命存在」與「心靈境界」討論唐君毅儒佛思想之闡釋。

唐君毅將儒家傳統的「盡性立命」詮釋為「心靈感通」，一方面以「生命存在」和「心靈境界」詮釋心靈開通九境的歷程；另一方面依據「神聖心體」和「執兩用中」之道闡釋心性之大用。在這之中，唐君毅既援引理學和《易》解釋「執兩用中」的活動，認為吾人以心靈的根源神聖心體作為實踐中樞，與外境、他人之生命存在或事相形成對立之兩端，而心體之靈覺能依附在心靈感通而調適，協調心境關係，使彼此的生命存在感通無礙，達到運用神聖心體總攝一切事相、宗教和哲學的目的。此外，唐君毅也從隱顯、始終、幽明等傳統氣化說而論一切事相的活動，同時援引華嚴宗理事觀、法界觀及唯識宗種子學說進行闡釋。本論文亦論及唐君毅對「善」與「不善」的看法，說明此心靈感...

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本論文探討當代新儒家學者唐君毅（1909 ～ 1978）之鉅著《生命存在與心靈境界》為研究文本，從「生命存在」與「心靈境界」討論唐君毅儒佛思想之闡釋。

唐君毅將儒家傳統的「盡性立命」詮釋為「心靈感通」，一方面以「生命存在」和「心靈境界」詮釋心靈開通九境的歷程；另一方面依據「神聖心體」和「執兩用中」之道闡釋心性之大用。在這之中，唐君毅既援引理學和《易》解釋「執兩用中」的活動，認為吾人以心靈的根源神聖心體作為實踐中樞，與外境、他人之生命存在或事相形成對立之兩端，而心體之靈覺能依附在心靈感通而調適，協調心境關係，使彼此的生命存在感通無礙，達到運用神聖心體總攝一切事相、宗教和哲學的目的。此外，唐君毅也從隱顯、始終、幽明等傳統氣化說而論一切事相的活動，同時援引華嚴宗理事觀、法界觀及唯識宗種子學說進行闡釋。本論文亦論及唐君毅對「善」與「不善」的看法，說明此心靈感通即蘊藏心之靈覺，而靈覺即是吾人之良知良能、道德理性，故能在感通歷程中運用執兩用中之道。最後，藉由心靈九境論蘊含的道德人格之涵養、破執去妄之實踐及心靈超越之意涵，說明唐君毅對「三祭」的論點。

綜上所述，唐君毅結合傳統儒學的心性論與工夫論，並依據自己對儒佛的體認而詮釋生命存在及心靈境界的活動，建立獨具特色的心靈九境論。

誌 謝
緒 論···························································1
一、前言 ···············································1
二、研究背景及問題意識···························2
三、文獻回顧 ······································· 37
四、研究方法 ······································· 42
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誌 謝
緒 論···························································1
一、前言 ···············································1
二、研究背景及問題意識···························2
三、文獻回顧 ······································· 37
四、研究方法 ······································· 42
第一章 從「盡性立命」論神聖心體的儒佛意涵 ·· 45
一、前言 ············································· 45
二、「盡性立命」的實踐義與境界義············ 46
三、盡性立命境的「神聖心體」 ················ 52
四、神聖心體的宗教意義························· 59
五、從「體」判別儒佛···························· 64
六、性情的形上學·································· 73
七、結語 ············································· 80
第二章 「執兩用中」的體用義──兼論唐君毅
對華嚴學的運用與詮釋 ······················· 83
一、前言 ············································· 83
二、「執兩用中」的型態 ·························· 84
三、「執兩用中」的體用論 ······················· 94
四、「執兩用中」的佛學運用····················108
五、結語 ············································114
第三章 從「生命存在」相續升進論「以佛輔儒」
的詮釋 ···········································117
一、前言 ············································117
二、生命存在的普遍恆存························118
三、援引佛教三世說及普渡眾生說以論生命
存在之相續····································122
四、運用華嚴學說解釋「生命存在相續聯繫」
之意涵 ·········································126
五、結語 ············································135
第四章 「善」與「不善」的闡釋──兼從「生命
存在」詮釋「無明」 ·························139
一、前言 ············································139
二、從道德意識論「善」之呈現 ···············140
三、「不善」的產生與型態 ······················146
四、儒佛觀照生命存在的差異 ··················153
五、從生命存在的流行不已詮釋「無明」····158
六、結語 ············································166
第五章 從「生命存在」析論儒佛轉化「不善」的
實踐 ··············································169
一、前言 ············································169
二、從「順成之教」論轉化不善的綱領·······171
三、靈覺的轉化意義及「師友之道」 ·········177
四、儒佛「破執去妄」的評述 ··················187
五、結語 ············································195
第六章 從「生命存在」與「心靈感通」論
「三祭」的道德與宗教意義 ·················199
一、前言 ············································199
二、從生命存在與心靈感通論「三祭」的
圓滿意義 ······································202
三、從華嚴宗論「回憶」的超越意義 ·········209
四、結語 ············································215
結 論························································219
一、「以佛輔儒」的詮釋方法····················219
二、「盡性立命」的儒佛新詮····················224
三、未來可持續探究之論題 ·····················228
徵引及參考文獻 ···········································231
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