智旭《大學(xué)直指》研究.pdf

1、摘要I摘要《大學(xué)直指》中，智旭并不以成就“大人之學(xué)”來解釋《大學(xué)》，而是站在佛教立場，解“大”為“心”，解“學(xué)”為“覺”，并以佛教“一身三德”（般若德、解脫德、法身德）解儒家“明德”之義，將“明德“上升為與佛性一樣的本體地位。而對于儒家成就理想人格的“三綱八目”，智旭用天臺宗“一心三觀、一境三諦”學(xué)說，將儒家之“三綱”收攝于“明明德”之中，而融”三綱”為“一綱”；又將儒家修養(yǎng)功夫論之“八目”，納入佛家之轉(zhuǎn)識成智的修行功夫范疇之中，以此詳

2、加闡釋其妙修與性修相即，本體和功夫不一不異的本體功夫論，從而將儒家內(nèi)圣外王的理想轉(zhuǎn)化成佛家的內(nèi)心修煉，實現(xiàn)儒佛在形上學(xué)層次的本體功夫的會通。智旭用佛教思想解釋《大學(xué)》，使《大學(xué)》具有豐富的佛理，其思想內(nèi)涵可歸納為：性德本具、性修不二、心外無法這樣三點。智旭認(rèn)為性德是人人本具的心真如門，隨緣不易。而根身器界，家國天下則是心生滅門，因緣所起，不易而易。心真如門和心生滅門則統(tǒng)攝于一心，人人本具。然而人人本具之“性德”，必須經(jīng)由“修德”工夫彰顯

3、。故性修其實不二，性修不一不異。但并非性德之外令有一個修德，其實，性德與修德是在同一個修行過程中相輔相成，相互涵攝的兩個方面。此即全性起修，全修在性的圓教境界。智旭依佛法認(rèn)為，心、佛、眾生三無差別眾生現(xiàn)前一念非一切法而具一切法故心外無法不于心外覓法法外覓心。但眾生不了一真法界不覺念起而生無明故有種種煩惱，須得以慎獨之功夫破之。這些佛家的理論的儒典運用，將抽象的佛性與儒家具體的德性結(jié)合在一起，用“現(xiàn)前一念心”將其統(tǒng)一起來，把本體與功夫統(tǒng)一

4、起來，這實際上也是發(fā)展了更為中國化的佛性論和心性學(xué)說。智旭用以解釋《大學(xué)》的學(xué)理支持，主要是融合了天臺和唯識為主的佛教理論，在他的詮釋策略中往往運用語言的別解（即忽略儒家經(jīng)典的文化背景和語境）以佛釋儒，佛化儒典，但他也注意了以佛道統(tǒng)攝儒家倫理之道并轉(zhuǎn)進(jìn)其歸依佛道，以此達(dá)到其所追求的融通儒釋道三教的目的。陽明心學(xué)以“本心”作為最高本體以現(xiàn)世道德實踐為準(zhǔn)則提倡知行合一的“良知”說體現(xiàn)道德實踐的內(nèi)在性和自覺性。智旭對陽明多所推贊，其在《大學(xué)直

5、指》中闡釋的諸多佛學(xué)思想與陽明心學(xué)思想確有既相似又區(qū)別的微妙相通AbstractIIIAbstractInThedirectinterpretationofTheDoctrineoftheGreatLearningZhiXudidn’texplainTheGreatLearningasthelearningofadultbutstedinthepositionofBuddhisminterpretingGreatftheHeartlea

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