摘要：作为晚明四大高僧之一的蕅益大师，一生著述颇丰。在晚明“三教合一”的整体文化背景下，蕅益大师力主儒佛会通，且身体力行，注解儒家经典《四书》。因《孟子择乳》失传，且蕅益大师以为《四书》当以《论语》为首，本文以《论语点睛》为中心，来探讨蕅益大师的儒佛会通思想。

“学”与“仁”均为《论语》的重要概念，《论语点睛》对二者的诠释极具蕅益大师的个人特色。其所谓“觉”同时涵括性体与工夫层面，与传统儒家具有一定的一致性，且承袭了自皇侃至阳明后人以“觉”训“学”的传统，但他却以与“佛性”异名同义的“灵觉之性”来诠释《论语》之“学”，并借用《大乘起信论》一心开二门的思想，从心生灭门的角度引入“本觉之体”、“始觉之功”的概念，以此化“学”为“觉”，由此构成《论语点睛》的一大逻辑起点。蕅益大师强调“仁体”的内在性、普遍性与当下性，其实质是将儒家“仁体”与其独创性概念“现前一念心性”等同。蕅益大师对“仁”的解释也采用了体用结合的诠释理路，使其得以在天台一心三观的基础上，将“为仁”与“观心”相联系，从而形成了《论语点睛》的又一逻辑起点。

在工夫论层面，蕅益大师主张“世出世法皆以孝顺为宗”，在认可“孝”的传统儒家意义的同时，进而将“孝”表达为出世间的范畴，以佛教之“慈”揉合儒家之“孝”，并视《论语》之“孝”为佛教之“戒”的当有之义。他还从佛教特有的生死观出发，认为孝“通于存没”，以此沟通世间孝与出世间孝。他在天台忏法思想的基础上，以佛教“惭愧”、“忏悔”附义《论语》中的观过、自省工夫。蕅益大师还同意孔子杀身成仁、全生成仁（且二者皆可达道）的观点，并进而在诠释《论语》时阐述了大道竖穷横遍、生死同道一致的佛教生死观。

《论语点睛》中还提出了不同于先儒的孔学传承新说。蕅益大师在孔门弟子中独推颜回，并认为自此之后只有王阳明接续孔颜心传。究其原因，在蕅益大师看来，颜回的“为己之学”、阳明的“致良知”，正是为仁观心。也就是说，颜子之“己”，阳明之“良知”，都可以为蕅益大师所创“现前一念心性”作注脚。

需要指出的是，频繁引用李卓吾注，是《论语点睛》的一大重要特点。这一阐释现象，一方面与《四书评》在当时的影响广泛相关，另一方面，与蕅益大师在人格上有着和李贽同样的且狂且寂特点、对卓吾学说有着亲切的认同感有关。此外，包括对孔子的推许但不过分抬高、在孔门弟子中独许颜子、于前人注上暗抑朱子，是他和李贽注评思想的共通处，这也是他频引《四书评》的重要原因。

总体来说，《论语点睛》的问世与晚明时弊、狂禅大作相关，具有切时性的特点。《论语点睛》中提出重视实学，要求为学次第，以切时应机。蕅益大师以其“法器说”为理论依据，以“现前一念心性”统摄三教，从而使他的思想具有高度自觉的圆融性。《论语点睛》主张“世出世法，原本不二”、“儒至因位，佛为果位”，这是蕅益大师圆融儒佛两家的基本态度立场。其诠释文本表现出“本体工夫，不一不异”、“同一概念，不同内核”的特点，这是蕅益大师圆融儒佛、会通两家的具体方法路径。

关键词：蕅益  智旭  《论语》  《论语点睛》  晚明  儒佛会通

Abstract: As one of the four eminent monks in the last Ming Dynasty,Master Ou-yi writes lots of articles. Since many people advocate the combination of the three religions that time，Master Ou-yi stresses the integration of Confucian and Buddhism and interprets the Four Books himself. Because the Essence of Mencius has lost and Master Ou-yi regards the Analects of Confucius is the very first of the Four Books，this paper tries to analyze the Key Explanations of the Analects and reveal Master Ou-yi's thought about the mergence of Confucian and Buddhism.

To interpret the word"Learning",Master Ou-yi employs the term"Enlightening",which is used by other Confucian scholars before,from Huang Kan to students of Wang Yang-ming. However,his work is particular. He says that"Learning"is"the bright and awaken mind nature",which is another name of the nature of Buddha. Borrowing the thought of two theories of one heart in Awakening of Mahayana Faith,he introduces the concept of the noumenon of"the fundamental Enlightening"and the effort of"the initial Enlightening". Thus,he changes"Learning"to"Enlightening",which is one of the logic starts of this book. The concept of"Enlightening"is both the noumenon and the effort,just like some of the Confucian scholars.

Master Ou-yi stresses that"the noumenon of benevolence"is internal, overall and present,so that he could connect the Confucian idea of"the noumenon of benevolence"and his particular concept of"the mind nature of a present idea". When he interprets the concept of benevolence,he means both the noumenon and the effort,like Wang Yang-ming,so he connects"making benevolence"with"observing the mind",on the basis of observing three parts with one heart. This is another logic starts of this book.

As far as the effort,Master Ou-yi agrees the Confucian thought of filial piety,and connects it with Buddhist kindness and discipline,trying to use the concept in the world and out the world. Based on the penance of the Buddhist Tiantai Sect,he holds that not only Confucianism but also Buddhism stresses self-examination. He thinks that Confucianism and Buddhism had the same pursuit of the spiritual realm. That means one may get the benevolence by killing himself or protecting himself. However, he still presents some particular idears which indicate how Buddhism treats death.

In the Key Explanations of the Analects,he presents a particular Confucian Orthodoxy. He only agrees Yan Hui and Wang Yang-ming,after Confucius himself,which is not as the same as before. The key reason is that Yan Hui's Studies for Oneself,Wang Yang-ming's Thought of Conscience are as the same as the idea of the mind nature of a present idea.

It is worth to be mentioned that Ou-yi cites the annotation of Li Zhuo-wu frequently. It may be related to three reasons:1,Li Zhuo-wu's works are popular at that time;2,Both Li Zhuo-wu and Master Ou-yi feel lonely in their own time 3,The style of comments of Ou-yi and Li Zhuo-wu are common, to a certain degree.

Because of the chaos of the last Ming Dynasty and the prevailing doctrine of"the Mad Chan",Master Ou-yi advocates the contents and the steps of studying，which are correspondents to his time. He tries to combine Zen,Vinaya and other schools,and reconcile Dharma-nature school's thought with Dharma-sign school's thought. Treating all doctrines with the idea of Tao-and-Qi,his thought is characterized by harmonization. In the Key Explanations of the Analects,he presents the thought of the unison of Confucianism and Buddhism. As a result, this book is characterised by "the doctrines in the world and out the world are equal", "Confucianism may be the Stage of Yin and only Buddha is at the Stage of Guo","the noumenon and the effort are not one thing and not two things" and "there are different meanings while interpreting one concept".

Key Words: Ou-yi   Zhi-xu   the Analects of Confucius   The Key Explanations of the Analects   the late Ming Dynasty   the unison of Confucianism and Buddhism

导师：魏常海教授