经学范式与文化转型——近代中国佛学学派的兴起

"近现代佛学复兴"这一历史文化现象的承载者是以"新学家"为主体的知识阶层,不过,这些知识精英对各派佛学义理的选择,却又各有其不尽相同的倾向和侧重,导致这种学派分野的重要原因应在于他们早期所受到今、古文或宋学之传统儒家经师的方法训练,而形塑的相异的方法论与价值取向,若章太炎宗古文经学,康有为、谭嗣同则归属于今文经学,稍后的"第一代新儒家"马一浮、熊十力们则属宋学派,这决定了他们对于佛学不同派别义理的抉择。他们在西学东渐的潮流下抱持着从佛学中探寻真理和知识的历史使命感,因此也避免了传统宗派佛教的种种制度化之思想桎梏,在一定意义上,近代佛学学派的兴起可以理解为向魏晋南北朝时期佛教的学派形态的归复。

CONFUCISM PARADIGM AND CULTURE TRANSFORMATION The Rise of Schools of Buddhism in Modem China

The new intellectuals in the late Qing Dynasty take the leading role in the historical cultural phenomenon ＂the Renaissance of Modem Buddhism＂. However, these elites have alien orientation and emphasis in choosing the Buddhism theory of different schools. An important reason for the formation of different schools is the method training of Confucianism from different schools in the early years of those intellectuals, for example, Zhang Taiyan belongs to classical learning based on earlier texts; Kang Youwei and Tan Sitong belong to the new text scholarship and later on Ma Yifu and Xiong Shill belong to Song Ming Neo-Confucianism, which decides their different choice of Buddhism theory. In the time of introducing western learning to the east, they hope to explore and seek the truth and knowledge from Buddhism and therefore avoid the chains of the institutionalized religious thoughts. In a certain sense, the rise of modern Chinese Buddhist School can be understood as a kind of regression to the Buddhism in the Wei Jin Southern and Northern Dynasties.