摘要:学界对二程与佛教、朱子与佛教的关系研究较多，二程弟子是两者之间的过渡环节，如果缺少二程弟子与佛教关系的研究，“理学与佛学”这一主题就难以贯通。二程对佛教的批判可谓系统、深入，提供了新的反佛范式。然而二程弟子的思想却大多被后人贴上杂禅的标签，是其思想本身就融摄了佛教的内容，还是后世理学对异己思想的过分警觉影响了儒佛分界及其对二程弟子思想的评价？基于这个问题，本文回到二程弟子思想本身，在分析程颢与程颐“儒佛之辨”的基础之上，以谢良佐、杨时、游酢、王蘋、尹焞等为主要研究对象，探究二程弟子与佛教的关系究竟如何。论文主要展开为三个方面个核心内容，一、二程弟子批判佛教出世主义的宗教倾向。二、对佛教核心概念的理学化诠释。三、二程弟子对理学与佛教相似内容的分殊，对佛教思想的吸收，及其在辨析儒佛的过程中所体现出来的理学思想特质。
第一章梳理了自佛教传入至北宋时期儒家与佛教的论争，作为研究二程及其弟子与佛教关系的思想大背景。
第二章重点论述二程对理学与佛教思想相似之处的分判。二程从质疑契嵩会通儒佛的理据“心一迹异”入手，提出“心迹一也”。心迹同异之争，实际上体现了二程与契嵩对儒佛关系的不同看法：二程注重儒佛之别，而契嵩偏重儒佛会通。在学理层面，程颐以“圣人本天，释氏本心”来概括儒佛在本体论、心性论上的不同。二程以天理为依据批判佛教无常的观点，认为天道是生生不已的。在工夫论方面，二程以合内外之道为标准指出佛教缺少切实的工夫。二程的儒佛之辨，为其弟子辨析儒佛提供了根本方向和思考模式。
第三到七章分述程门弟子对佛教的批判以及他们对儒佛相似之处的分判，并据此把握二程弟子在论述儒佛之辨时所表现出来的思想特色。二程弟子对佛教的批判集中在佛教的生死轮回说上，他们以儒家之道为评判标准，认为死生为自然之理。在理解佛教义理方面，谢良佐对佛教“心”、“性”概念进行了理学化诠释，把佛教之“性”解释为知觉作用之心，又把佛教之“心”解释为私意，如此则否定了佛教“心”、“性”的普遍性与正当性。杨时从“成物”的角度来解释形色天性，认为天性是形色的法则、依据，圣人可以顺万物之性，以成就万物。形色与天性是现象与本体的关系，并且认为色与空也是现象与本体的关系。不过，杨时并不认同佛教会色归空的思想。在儒佛关系问题上，游酢要求对佛教进行深入了解，否则会陷入口舌之争。在心性论上，王蘋与尹焞都坚持性善论，而且尹焞依据性善论批评了那种把轮回之说作为行善依据的思想。在工夫论层面，二程弟子继承了二程敬义夹持的工夫。一方面强调穷理，指出佛教与儒家的不同在于佛教以去念见性为宗，不穷理；而儒家以天理为根本，穷理的根本指向是穷天理。另一方面在解决思虑纷扰问题时，二程弟子坚持诚敬的工夫，强调内心无私意，与佛教以无念、无心的工夫不同。在境界论层面，二程诸弟子更多地吸收了佛教的思想及其话语方式。
第八章总结程门师徒与佛教关系的异同，并揭示过渡阶段理学与佛教的复杂关系。程门都注重在道统意义上排佛，着重批判了佛家出世主义的宗教倾向，在义理方面展现出理学化的诠释风格和思想特色。与二程相比，二程弟子对佛教的态度较为宽容。二程弟子不甚侧重在本体论上分析儒佛之根本不同，而是将儒佛之辨落在工夫上。总体而言，二程弟子对儒佛之辨的思考并未超出二程定下的思考规模，他们对佛教的评判表现出过渡型哲学家的特点。
关键词：二程弟子 理学 佛教
Abstract:There are a lot of research results about the relationship between Cheng Hao, Cheng Yi and Buddhism, and about the relationship between Zhu Xi and Buddhism. The thought of the disciple of Cheng Hao and Cheng Yi is transitional part between Chen Hao, Chen Yi and Zhu Xi. If there is short of the study of the relationship between Buddhism and the disciples of Cheng Hao and Cheng Yi, the theme of Neo-confucianism and Buddhism will be incoherent. Cheng Hao and Cheng Yi criticize Buddhism deeply and systematically, and provide a new normal form of the anti-Buddhism theory. But, the thought of the disciples of Cheng Hao and Cheng Yiis considered to be Buddhist tendency. Why? There are two possible answers. One is that the thought of the disciples of two Cheng is indeed Buddhist thought, and the other is that the excessive awareness of dissent thought has been affecting the division of Confucianism and Buddhism, and the judge of relationship between the thought of disciples of two Cheng and Buddhism. So This article trades back to the thought of disciples of two Cheng, on the basis of analyzing Cheng Hao and Cheng Yi 's "Confucianism and Buddhism", and regards Xie Liangzuo, Yang Shi, You Zuo, Wang Ping and Yin Tun as main research objects, and studies the relationship between disciples of two Cheng and Buddhism. The thesis involves three crucial points. Firstly, disciples of two Cheng criticize the theory of Buddhism with no participation in social. Secondly, disciples of two Cheng interpret Buddhism ideas from the viewpoints of Neo-Confucianism. Thirdly, opinions of disciples of two Cheng on "differentiation of Confucianism and Buddhism",assimilating the thought of Buddism, and the characteristics of Neo-Confucianism reflected in the process of differentiating Confucianism and Buddhism.
The first chapter of the paper shapes the controversy between Confucianism and Buddhism since the introduction of Buddhism into the Northern Song Dynasty, which is the thought background of the relationship of two Cheng, their disciples and Buddhism.
The second chapter discusses the analysis of two Cheng on differentiation of Confucianism and Buddhism. From the questioning of Qi Song's reason of understanding thoroughly Confucianism and Buddhism, "Xin" between Confucianism and Buddhism are the same, "Ji" of the two are different, two Cheng point out "Xin and Ji are both the same". The debate of "Xin" and "Ji", has reflected the different views of the relationship between Confucianism and Buddhism. Two Cheng pay close attention to differentiations between Confucianism and Buddhism, but Qi Song attachs importance to the integration between Confucianism and Buddhism. At the level of argumentation, Cheng Yi summarized the difference between Confucianism and Buddhism in cosmology and human nature with "Saint is based on Tian, Buda is based on Xin". Two Cheng criticized the impermanence point of view of Buddhism with base on the Nature Law, and they think the new supersedes the old without end. With the standard of the inside and outside Dao, they point out that the lack of practical work in Buddhism. Two Cheng have provided a fundamental direction for their disciples from their argument.
The third to seventh chapters of the thesis study the disciples' criticism of Buddhism and the analysis of Confucianism and Buddhism, and grasp the ideological characteristics of the disciples. Two Cheng disciples are advocating criticism of Buddhist theory of life and death cycle, and regard Confucian Dao as the standard to judge Buddhism. In understanding the Buddhist doctrine, Xie Liangzuo explains the Buddhist concept "Xin" and "Xing" on the basis of Neo-Confucianism. The Buddhist "Xing" is explained as a sense of the feeling and the Buddhist "Xin" is interpreted as self-awareness, so then he denies the the universality and legitimacy of the Buddhist "Xin" and "Xing". Yang Shi explains objects and rules from the perspective of achieving objects, and he thinks rules are objects' basis, and saint can achieve objects on basis of their essence. Objects and rules are the relationship of appearance and essence, and Yang Shi thinks Buddhist concept "Se" and "Kong" are also the same relationship. But, he doesn't approve that the essence of "Se" is "Kong". It comes to the relationship of Neo-Confucianism and Buddhism, You Zuo demands to understand Buddhism deeply, otherwise we will debate endless and apparently. At the level of temperament theory, Wang Ping and Yin Tun insist on the theory of original goodness of human nature, and Yin Tun criticizes the thought that the theory of the life and death cycle is the basis of doing good deeds.In terms of practical efforts, two disciples inherited the thought of two Cheng, and they think "Respect" is the same important as "Righteousness". On the one hand, they emphasize explore rules, and point out that the difference between Buddhism and Confucianism is that Buddhism doesn’t explore rules, on the contrary, Confucianism thinks fundamental rule is the Nature Law, and exploring rules means that we should explore the fundamental rule. On the other hand, when solving the problem of the turbulent inner world, the disciples of two Cheng insist on respect and righteousness and emphasizing inner selfless intention. But Buddhism advocate avoiding distracted and clouded state of mind. At the level of the realm, the disciples of two Cheng have absorbed the thought and discourse of Buddhism.
The eighth chapter summarizes the differences between the tutors and the disciples of two Cheng with the relationship of Buddhism, and reveals the complex relationship between Neo-Confucianism and Buddhism during interim stage of two Cheng and Zhu Xi. They have a tolerant attitude to Buddhism, and against Buddhism in the Taoist sense and criticize the religious tendency of renouncing the world. But compared with two Cheng, they don't focus on the ontology analysis of difference between Confucianism and Buddhism, but focus on the practical efforts. Overall, the theory of the disciples do not exceeded the thought of two Cheng, and the evaluation of Buddhism by the disciples of two Cheng shows the characteristics of transitional philosophers.
Key Words:disciples of Cheng Hao and Cheng Yi Neo-Confucianism Buddhism
导师：魏常海教授
