原始佛教“正法律”的法理学研究
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摘要
原始佛教“正法律”是释迦牟尼佛及其弟子们对佛所说全部教法的称谓。“正法律”可以说是释迦牟尼佛基于其对宇宙人生的独特领悟而建立的主要适用于人类的律法体系。本论文是从法学领域之法理学的视角研究“正法律”的思想内容和理论体系的尝试,属于法学与佛学的交叉研究的一部分。全文共分绪论、正文、结语三大部分。
绪论部分,讲述本论文的选题缘起,对论文题目所涉及的概念进行了界定,并对本论文研究所依据的资料及前人的研究成果进行了说明,最后指出了本论文研究的意义和方法。
正文部分从五个方面进行了论述:
第1部分,概述世俗法律与原始佛教“正法律”。1.1部分阐述世俗法律:首先,考察“法”和“律”的字义,指出“法”有公平、正义等抽象的道德意义和自然特性,而“律”则强调依循和统一规范性,由此从字义上说明“法”之主导性和“律”之附属性。其次,从中、外两个方面考察法律含义的历史演变,发现法律中属于“法”的道德意义及自然整体意义在逐渐减弱,而属于“律”的统一规范意义在逐渐增强,即自然法的地位渐低而人定法的地位渐升。最后,分析当代法律的危机和原因,信仰危机源于法律演变中对自然法则的远离;而法律自身的危机是由于法律体系中“法”与“律”的地位的本末倒置——本应处于从属地位的“律”极度膨胀,而本应处于主导地位的“法”萎缩不显,这一状况导致“律”成为脱离了自然之“法”的无源之水,由此指出对自然界进行总体的、综合的思考为现代法学研究的首要任务。1.2
The Right Dharma and Vinaya is the appellation generalizing the Buddhism doctrine preached by Sakyamuni and his disciples. The Right Dharma and Vinaya, a system of law and regulation, mainly apply in Human Being. It was established derived from Sakyamuni's personal experience and comprehension on universe and life. The thesis, which belongs to a part of the intersecting study between the law and Buddhism, attempts to research on its thinking and theories of the Right Dharma and Vinaya from the perspective of the field of the science of law. The paper including three chapters, namely the introduction, the main body of the paper and the concluding remarks.The preface is on the background of choosing topics and the definition of the concepts concerned about this dissertation. Next, it illustrates the materials used for this dissertation and the achievements made by former experts. Last, it clarifies the significance and means of study this topic.The body makes a clear statement of this topic from the following five aspects:Chapter I: The general statement of the common law and the Right Dharma and Vinaya in the early Buddhism. Section 1.1 is on the common law partially. At first, it investigates the definition of "law" and "discipline". It points out that the "law" is of moral sense of equality and justice and natural characteristics, while the "discipline" emphasizes the following and the unity of regulation, therefore,
we can know that the main status of the "law" and the subsidiary status of the "discipline" from the definition of the surface. Secondly, it investigates the historical evolution of "law" from the aspects at home and abroad. At last, it analyzes the danger and cause of the modern law, the crisis of believing laws originates from the departure towards natural rules in the evolution of laws; while the crisis of law oneself stems from the inverted situation of the position of the "law" and "discipline" in the system of laws. In the 1.2 section, through the studies of the Right Dharma and Vinaya in the early Buddhism, the author explains the sameness and difference between the common law and the Right Dharma and Vinaya in the side of the emergence, result and effect, and then indicates that the Right Dharma and Vinaya is a kind of excellent legal system which investigates the whole nature comprehensively.Chapter II: The discussion of the philosophical viewpoints of the Right Dharma and Vinaya. As the root of the all the concrete law, different philosophical viewpoints will have different performance of regulations. The basic difference between the Right Dharma and Vinaya and common law lies in the different knowledge towards the universal and life, mat is, the different philosophical viewpoints. Section 2.1 explains the theoretical base of philosophical viewpoint ofthe Right Dharma and Vinaya------The theory of Dependent Origination. Section2.2 expounds the content of the philosophical viewpoints of the Right Dharma and Vinaya in the angle of the universal and life. Section 2.3 analyzes the features of the philosophical viewpoints of the Right Dharma and Vinaya. One of the features is "The set-up of the general relations between everything based on the Law of Dependent Origination; the other is "the set-up of the essential status of the heart."Chapter III: From the angle of kindness, liberty and equality, this part expounds the values of the Right Dharma and Vinaya. Section 3.1 is on "kindness": it discusses the kindness of the Right Dharma and Vinaya and analyses the cause of the evil and the way of realizing the goodness. Section 3.2 is on "liberty": The liberty in the Right Dharma and Vinaya is a kind of release from all the troubles and pains. It is a kind of state of controlling your heart and not following the will
of your heart. Three Studies of Sila, Dhyana and Prajna and the thirty-seven ways to Nirvana are means for liberty provided by the Right Dharma and Vinaya. Section 3.3 is on "equality": The equality in the Right Dharma and Vinaya refers to the equality of existence essentially. The proposition of "resultant of principal and subsidiary causes" shows the equality of the birth and the release of existence. The idea of impermanent and non-self shows the equality of the state of existence, the view of retribution shows the equality of the suffering of existence. Therefore, the equality in the Right Dharma and Vinaya mainly embodies the racial and sex equality. In the aspect of realizing the equality, the basic way to realize the equality means that everyone should handle the outside world of his heart equally. In the discussions of each part, the author compares it to the common law in the kindness, liberty and equality respectively.Chapter IV: It is about the statement of the behavior of rules of the Right Dharma and Vinaya. Section 4.1 is on the behavior of the laity. Firstly, it is about the prepared regulation be converted to Buddha-dharma-sangha; secondly, it sets forth the discipline and regulation which the laity should obey, they are five precepts, ten meritorious deeds, eight fast disciplines; moreover, it discusses the layman's routine regulation and ethical and moral regulation, including how to deal with people and events, how to use their possessions and how to cope with the relationship of social moral principles. Section 4.2 is on the discussion of the requirement of the behavior of monks and nuns by the Right Dharma and Vinaya, including discipline and other regulations. Take the regulation of the theft as a example, section 4.3 discusses the difference and sameness between common law and the Right Dharma and Vinaya in four aspects of Subject, Subjective aspect, Object and Objective aspect.Chapter V: This part is about the system regulations in the Right Dharma and Vinaya. Section 5.1 introduces the legislation system: First of all, it is about the qualification of the legislative body and makes it clear that Buddha is the one who has the highest accomplishment in legislation. Secondly, it is about the guiding ideas and basic principles. The three guiding ideas of the Right Dharma and
Vinaya includes: it is useful for people to release from the suffering of old age, sickness and death, to let the dharma stay in the world permanently and to make everything virtuous grow constantly; meanwhile, the three basic principles of legislation are: the principle of formulating laws when people commits, the principle of formulating laws according to different time and places and the principles of following the former principles. What is more, it is about the statement of the reversion and explanation of the regulations. Section 5.2 is about the performance system elucidated in the following three aspects: Firstly, the abiding of law, it refers to the subjective cause, objective condition and flexibility; secondly, the enforcing of law, it is on the principles of KARMA; thirdly, the supervision and stimulation of law, it is about the principles of UPAVASATHA. Section 5.3 is on the punitive system. It mainly claims the ways of punishment, and also points out the characteristics of it's punishment is to educate people and to purify soul.Conclusion: This part makes the general analysis of the Right Dharma and Vinaya in early Buddhism and points out that the Right Dharma and Vinaya is a perfect theoretical system encircles the Dharma. This system is much different, especially the theory based on the "Four Noble Truths" compared with other common laws and religious laws. The important idea of the Right Dharma and Vinaya is of stimulating significance to the construction of common laws in modern society.
绪论部分,讲述本论文的选题缘起,对论文题目所涉及的概念进行了界定,并对本论文研究所依据的资料及前人的研究成果进行了说明,最后指出了本论文研究的意义和方法。
正文部分从五个方面进行了论述:
第1部分,概述世俗法律与原始佛教“正法律”。1.1部分阐述世俗法律:首先,考察“法”和“律”的字义,指出“法”有公平、正义等抽象的道德意义和自然特性,而“律”则强调依循和统一规范性,由此从字义上说明“法”之主导性和“律”之附属性。其次,从中、外两个方面考察法律含义的历史演变,发现法律中属于“法”的道德意义及自然整体意义在逐渐减弱,而属于“律”的统一规范意义在逐渐增强,即自然法的地位渐低而人定法的地位渐升。最后,分析当代法律的危机和原因,信仰危机源于法律演变中对自然法则的远离;而法律自身的危机是由于法律体系中“法”与“律”的地位的本末倒置——本应处于从属地位的“律”极度膨胀,而本应处于主导地位的“法”萎缩不显,这一状况导致“律”成为脱离了自然之“法”的无源之水,由此指出对自然界进行总体的、综合的思考为现代法学研究的首要任务。1.2
The Right Dharma and Vinaya is the appellation generalizing the Buddhism doctrine preached by Sakyamuni and his disciples. The Right Dharma and Vinaya, a system of law and regulation, mainly apply in Human Being. It was established derived from Sakyamuni's personal experience and comprehension on universe and life. The thesis, which belongs to a part of the intersecting study between the law and Buddhism, attempts to research on its thinking and theories of the Right Dharma and Vinaya from the perspective of the field of the science of law. The paper including three chapters, namely the introduction, the main body of the paper and the concluding remarks.The preface is on the background of choosing topics and the definition of the concepts concerned about this dissertation. Next, it illustrates the materials used for this dissertation and the achievements made by former experts. Last, it clarifies the significance and means of study this topic.The body makes a clear statement of this topic from the following five aspects:Chapter I: The general statement of the common law and the Right Dharma and Vinaya in the early Buddhism. Section 1.1 is on the common law partially. At first, it investigates the definition of "law" and "discipline". It points out that the "law" is of moral sense of equality and justice and natural characteristics, while the "discipline" emphasizes the following and the unity of regulation, therefore,
we can know that the main status of the "law" and the subsidiary status of the "discipline" from the definition of the surface. Secondly, it investigates the historical evolution of "law" from the aspects at home and abroad. At last, it analyzes the danger and cause of the modern law, the crisis of believing laws originates from the departure towards natural rules in the evolution of laws; while the crisis of law oneself stems from the inverted situation of the position of the "law" and "discipline" in the system of laws. In the 1.2 section, through the studies of the Right Dharma and Vinaya in the early Buddhism, the author explains the sameness and difference between the common law and the Right Dharma and Vinaya in the side of the emergence, result and effect, and then indicates that the Right Dharma and Vinaya is a kind of excellent legal system which investigates the whole nature comprehensively.Chapter II: The discussion of the philosophical viewpoints of the Right Dharma and Vinaya. As the root of the all the concrete law, different philosophical viewpoints will have different performance of regulations. The basic difference between the Right Dharma and Vinaya and common law lies in the different knowledge towards the universal and life, mat is, the different philosophical viewpoints. Section 2.1 explains the theoretical base of philosophical viewpoint ofthe Right Dharma and Vinaya------The theory of Dependent Origination. Section2.2 expounds the content of the philosophical viewpoints of the Right Dharma and Vinaya in the angle of the universal and life. Section 2.3 analyzes the features of the philosophical viewpoints of the Right Dharma and Vinaya. One of the features is "The set-up of the general relations between everything based on the Law of Dependent Origination; the other is "the set-up of the essential status of the heart."Chapter III: From the angle of kindness, liberty and equality, this part expounds the values of the Right Dharma and Vinaya. Section 3.1 is on "kindness": it discusses the kindness of the Right Dharma and Vinaya and analyses the cause of the evil and the way of realizing the goodness. Section 3.2 is on "liberty": The liberty in the Right Dharma and Vinaya is a kind of release from all the troubles and pains. It is a kind of state of controlling your heart and not following the will
of your heart. Three Studies of Sila, Dhyana and Prajna and the thirty-seven ways to Nirvana are means for liberty provided by the Right Dharma and Vinaya. Section 3.3 is on "equality": The equality in the Right Dharma and Vinaya refers to the equality of existence essentially. The proposition of "resultant of principal and subsidiary causes" shows the equality of the birth and the release of existence. The idea of impermanent and non-self shows the equality of the state of existence, the view of retribution shows the equality of the suffering of existence. Therefore, the equality in the Right Dharma and Vinaya mainly embodies the racial and sex equality. In the aspect of realizing the equality, the basic way to realize the equality means that everyone should handle the outside world of his heart equally. In the discussions of each part, the author compares it to the common law in the kindness, liberty and equality respectively.Chapter IV: It is about the statement of the behavior of rules of the Right Dharma and Vinaya. Section 4.1 is on the behavior of the laity. Firstly, it is about the prepared regulation be converted to Buddha-dharma-sangha; secondly, it sets forth the discipline and regulation which the laity should obey, they are five precepts, ten meritorious deeds, eight fast disciplines; moreover, it discusses the layman's routine regulation and ethical and moral regulation, including how to deal with people and events, how to use their possessions and how to cope with the relationship of social moral principles. Section 4.2 is on the discussion of the requirement of the behavior of monks and nuns by the Right Dharma and Vinaya, including discipline and other regulations. Take the regulation of the theft as a example, section 4.3 discusses the difference and sameness between common law and the Right Dharma and Vinaya in four aspects of Subject, Subjective aspect, Object and Objective aspect.Chapter V: This part is about the system regulations in the Right Dharma and Vinaya. Section 5.1 introduces the legislation system: First of all, it is about the qualification of the legislative body and makes it clear that Buddha is the one who has the highest accomplishment in legislation. Secondly, it is about the guiding ideas and basic principles. The three guiding ideas of the Right Dharma and
Vinaya includes: it is useful for people to release from the suffering of old age, sickness and death, to let the dharma stay in the world permanently and to make everything virtuous grow constantly; meanwhile, the three basic principles of legislation are: the principle of formulating laws when people commits, the principle of formulating laws according to different time and places and the principles of following the former principles. What is more, it is about the statement of the reversion and explanation of the regulations. Section 5.2 is about the performance system elucidated in the following three aspects: Firstly, the abiding of law, it refers to the subjective cause, objective condition and flexibility; secondly, the enforcing of law, it is on the principles of KARMA; thirdly, the supervision and stimulation of law, it is about the principles of UPAVASATHA. Section 5.3 is on the punitive system. It mainly claims the ways of punishment, and also points out the characteristics of it's punishment is to educate people and to purify soul.Conclusion: This part makes the general analysis of the Right Dharma and Vinaya in early Buddhism and points out that the Right Dharma and Vinaya is a perfect theoretical system encircles the Dharma. This system is much different, especially the theory based on the "Four Noble Truths" compared with other common laws and religious laws. The important idea of the Right Dharma and Vinaya is of stimulating significance to the construction of common laws in modern society.
引文
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60.《法学导论》,[德]拉德布鲁赫著,米健、朱林译,北京:中国大百科全书出版社,1997.7
61.《法律篇》,[古希腊]柏拉图著,张智仁、何勤华译,上海人民出版社,2001.7.
62.《欧洲法学史导论》,[葡]叶士朋著,吕平义、苏健译,北京:中国政法大学出版社,1998.6.
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64.《法律是一种理性对话——兼论司法判例制度的合理性》,张千帆撰文,载《北大法律评论》第5卷第1辑,北京:法律出版社,2003.2.
65.《四库全书》(文渊阁景印本),台湾商务印书馆。
66.《道藏》第21册、第22册,文物出版社、上海书店、天津古籍出版社联合出版,1988.3.
67.《圣经》
68.《马克思恩格斯选集》,北京:人民出版社,1972.5.
69.《马克思恩格斯全集》第1卷,北京:人民出版社,1956.12.
70.《说文解字》,[东汉]许慎,上海:中华书局,1963.12.
71.《水知道答案》,[日]江本胜著,李炜译,天津人民出版社,2004.5.
72.《郭店楚墓竹简》,荆门市博物馆编,北京:文物出版社,1998.5.
73.《西方思想宝库》,[美]莫蒂默·艾德勒等编,《西方思想宝库》编委会译编,吉林人民出版社,1988.8.
74.《马丁·路德文选》,马丁·路德著作翻译小组译,北京:中国社会科学出版社,2003.4.
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77.《阿奎那政治著作选》,马清槐译,北京:商务印书馆,1963.4.
78.《政治学》,[古希腊]亚里士多德著,吴寿彭译,北京:商务印书馆,1965.8.
79.《婚姻和家庭的起源》,[苏]Ю·И·谢苗诺夫著,蔡俊生译,北京:中国社会科学出版社,1983.12.
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82.《论人类不平等的起源和基础》,[法]卢梭著,李常山译,北京:商务印书馆,1962.12.
83.《历史哲学》,[德]黑格尔著,王造时译,北京:三联书店,1956.12。
84.《利维坦》,[英]霍布斯著,黎思复、黎廷弼译,北京:商务印书馆,1985.9.
85.《人类理解论》,[英]洛克著,关文运译,北京:商务印书馆,1981.10.
86.《十六——十八世纪西欧各国哲学》,北大哲学系编译,北京:商务印书馆,1975.3.
87.《自然之死——妇女、生态和科学革命》(The Death of Nature——Women,Ecology and the Scientific Revolution),[美]卡洛琳·麦茜特著,吴国盛等译,长春:吉林人民出版社,1999.4.
88.《理性自由与神性自由——论舍斯托夫的自由思想》,徐凤林撰文,载《浙江学刊》,2004年第2期。
89.《佛学大词典》,丁福保编,北京:文物出版社,1984.1.
90.《中华佛教百科全书》,《中华佛教百科全书》编辑委员会编辑,蓝吉富主编,台湾台 南县中华佛教百科文献基金会,1994.1.
91.《新编佛教词典》,陈兵编著,北京:中国世界语出版社,1994.11.
92.《汉语大字典》,成都:四川辞书出版社,2000.9.
93.《社会学百科辞典》,袁方,北京:中国广播电视出版社,1990.11.
94.《政治学分析辞典》(中译本),[美]杰克·普拉诺等著,北京:中国社会科学出版社,1986.11.
95.《牛津法律大词典》(中译本),北京:光明日报出版社,1988.8.
96.《中国大百科全书》(法学卷),北京:中国大百科全书出版社,1984.9.
2.《长阿含经》、《中阿含经》、《增一阿含经》、《杂阿含经》,(以南宋碛沙藏本大藏经为底本影印),上海古籍出版社,1994.5.
3.《原始佛教研究》,《现代佛教学术丛刊》(94),张曼涛主编,台北大乘文化出版社,民国70年7月。
4.《佛陀时代印度诸国的社会思想概况》,《现代佛教学术丛刊》(93),同上。
5.《律宗概述及其成立与发展》,《现代佛教学术丛刊》(88),同上。
6.《律宗思想论集》,《现代佛教学术丛刊》(89),同上。
7.《教理》,《佛教》丛书(1),星云大师编著,台湾佛光山宗务委员会、国际佛光会世界总会印行,1997.12.
8.《教用》,《佛教》丛书(8),同上。
9.《原始佛教圣典之集成》,印顺著,台北正闻出版社,民国83年1月。
10.《初期大乘佛教之起源与开展》,印顺著,台北正闻出版社,民国83年7月。
11.《教制教典与教学》,印顺著,台北正闻出版社,民国89年10月。
12.《印顺集》,近现代著名学者佛学文集,黄夏年主编,北京:中国社会科学出版社,1995.12.
13.《印度佛学源流略讲》,吕澂著,上海:世纪出版集团、上海人民出版社,2002.9.
14.《原始佛教思想论》,[日]木村泰贤著,欧阳瀚存译,台湾商务印书馆,民国82年5月。
15.《佛教教理研究》,[日]水野弘元著,释惠敏译,台北法鼓文化事业股份有限公司,2000.7.
16.《佛教戒律学》,劳政武著,北京:宗教文化出版社,1999.9.
17.《自净其心——重读释迦牟尼》,陈兵著,成都:四川人民出版社,1998.8.
18.《印度佛教史》,[英]渥德尔著,王世安译,北京:商务印书馆,1987.4.
19.《原始佛教》,[日]水野弘元著,郭忠生译,台湾菩提树杂志社印行,民国71年8月。
20.《戒律学纲要》,圣严著,成都:四川省佛教协会,2002年。
21.《中印佛学比较研究》,李志夫著,北京:中国社会科学出版社,2001.1.
22.《佛法与宇宙》,[日]池田大作、木口胜义、志村荣一著,卞立强、王洪波、李力译,北京:经济日报出版社,1997.1.
23.《我的佛教观》,[日]池田大作著,潘桂明、业露华译,成都:四川人民出版社,1989.8.
24.《法的社会主义》,[泰]佛使比丘著,香光书香编译组译,台湾嘉义香光书香出版社,民国85年5月。
25.《弘一大师文集》,萧枫编著,呼和浩特:内蒙古人民出版社,1996.9.
26.《巴利律比丘戒研究》,李凤媚著,台湾嘉義新雨出版社,1999.4.
27.《释迦牟尼——生平与思想》,崔连仲著,北京:商务印书馆,2001.5.
28.《男女同尊——佛教女性观》,杨孝容著,北京:宗教文化出版社,2004.11.
29.《论佛教戒律观对“罪”的看法——以“罪”之判定为主的层级研究》,[台]释空寂撰文,载《印顺导师思想之理论与实践:第四届“人间佛教,薪火相传”学术研讨会论文集》,台北:财团法人弘誓文教基金会,2003.3.
30.《从“十事非法诤”论戒律的方便性》,杨惠南撰文,载于《从传统到现代——佛教伦理与现代社会》,台北东大公司,1990.10.
31.《戒律与政治、法律原理之同异》,释昭慧撰文,《东方宗教研究》,新4期,1994.4.
32.《戒律之原理——以不杀生戒为例》,释昭慧撰文,《东方宗教研究》,新5期,1996.10.
33.《原始佛教“业说”概论——以<阿含经>为中心》,金镇戊撰文,《世界弘明哲学季刊》,1999年6月号,网址:http://www.whpq.com
34.《摩奴法典》,[法]迭朗善法译,马雪香转译,北京:商务印书馆,1982.12.
35.《法理学》,张文显主编,司法部法学教材编辑部编审,北京:法律出版社,1997.10.
36.《现代法理学》,赵震江、付子堂译,北京大学出版社,1999.9.
37.《法理学》,葛洪义主编,北京:中国人民大学出版社,2003.7.
38.《法理学——法哲学及其方法》,[美]博登海默著,邓正来等译,北京:华夏出版社,1987.12.
39.《中西法律文化比较研究》,张中秋著,南京大学出版社,1999.6.
40.《法治、启蒙与现代法的精神》,陈弘毅著,北京:中国政法大学出版社,1998.6.
41.《法哲学范畴研究》,张文显著,北京:中国政法大学出版社,2001.10.
42.《西方法律思想史资料选编》,该书编写组,北京大学出版社,1983.6.
43.《外国法制史资料选编》,法学教材编辑部《外国法制史》编写组,北京大学出版社,1982.10.
44.《新编西方法律思想史》,严存生主编,西安:陕西人民教育出版社,1989.12.
45.《法哲学原理》,[德]黑格尔著,范扬、张企泰译,北京:商务印书馆,1982.7.
46.《法律与革命——西方法律传统的形成》,[美]哈罗德·J·伯尔曼著,贺卫方、高红军、张志铭、夏勇译,北京:中国大百科全书出版社,1993.9.
47.《法律与宗教》,[美]哈罗德·J·伯尔曼著,梁治平译,北京:三联书店,1991.8.
48.《法律的意义追问——诠释学视野中的法哲学》,谢晖著,北京:商务印书馆,2003.1.
49.《西方法律思潮源流论》,吕世伦主编,北京:中国人民公安大学出版社,1993.8.
50.《法理思考的印迹》,张志铭著,北京:中国政法大学出版社,2003.12.
51.《道统与法统》,俞荣根著,北京:法律出版社,1998.10.
52.《法律导引》,[澳]维拉曼特著,张智仁、周伟文译,上海人民出版社,2003.10.
53.《法律的起源》,周长龄著,北京:中国人民公安大学出版社,1997.1.
54.《论犯罪构成的一般学说》,[苏]特拉伊宁,北京:中国人民大学出版社,1958.3.
55.《侵犯财产罪研究》,赵秉志,北京:中国法制出版社,1998.4.
56.《立法学》,朱力宇、张曙光主编,21世纪法学系列教材,北京:中国人民大学出版社,2001.9.
57.《北大法律评论》第4卷第2辑,北京:法律出版社,2002.7.
58.《北大法律评论》第5卷第1辑,北京:法律出版社,2003.2.
59.《论法的精神》,[法]孟德斯鸠著,张雁深译,北京:商务印书馆,1961.11.
60.《法学导论》,[德]拉德布鲁赫著,米健、朱林译,北京:中国大百科全书出版社,1997.7
61.《法律篇》,[古希腊]柏拉图著,张智仁、何勤华译,上海人民出版社,2001.7.
62.《欧洲法学史导论》,[葡]叶士朋著,吕平义、苏健译,北京:中国政法大学出版社,1998.6.
63.《法学总论—法学阶梯》,[罗马]查士丁尼著,张企泰译,北京:商务印书馆,1989.12.
64.《法律是一种理性对话——兼论司法判例制度的合理性》,张千帆撰文,载《北大法律评论》第5卷第1辑,北京:法律出版社,2003.2.
65.《四库全书》(文渊阁景印本),台湾商务印书馆。
66.《道藏》第21册、第22册,文物出版社、上海书店、天津古籍出版社联合出版,1988.3.
67.《圣经》
68.《马克思恩格斯选集》,北京:人民出版社,1972.5.
69.《马克思恩格斯全集》第1卷,北京:人民出版社,1956.12.
70.《说文解字》,[东汉]许慎,上海:中华书局,1963.12.
71.《水知道答案》,[日]江本胜著,李炜译,天津人民出版社,2004.5.
72.《郭店楚墓竹简》,荆门市博物馆编,北京:文物出版社,1998.5.
73.《西方思想宝库》,[美]莫蒂默·艾德勒等编,《西方思想宝库》编委会译编,吉林人民出版社,1988.8.
74.《马丁·路德文选》,马丁·路德著作翻译小组译,北京:中国社会科学出版社,2003.4.
75.《自由的历史建构》,邹铁军主编,北京:人民出版社,1994.12.
76.《平等、自由与中西文明》,冯亚东著,北京:法律出版社,2002.9.
77.《阿奎那政治著作选》,马清槐译,北京:商务印书馆,1963.4.
78.《政治学》,[古希腊]亚里士多德著,吴寿彭译,北京:商务印书馆,1965.8.
79.《婚姻和家庭的起源》,[苏]Ю·И·谢苗诺夫著,蔡俊生译,北京:中国社会科学出版社,1983.12.
80.《论义务》,[古罗马]西赛罗,王焕生译,北京:中国政法大学出版社,1999.4.
81.《社会契约论》,[法]卢梭著,何兆武译,北京:商务印书馆,1980.2.
82.《论人类不平等的起源和基础》,[法]卢梭著,李常山译,北京:商务印书馆,1962.12.
83.《历史哲学》,[德]黑格尔著,王造时译,北京:三联书店,1956.12。
84.《利维坦》,[英]霍布斯著,黎思复、黎廷弼译,北京:商务印书馆,1985.9.
85.《人类理解论》,[英]洛克著,关文运译,北京:商务印书馆,1981.10.
86.《十六——十八世纪西欧各国哲学》,北大哲学系编译,北京:商务印书馆,1975.3.
87.《自然之死——妇女、生态和科学革命》(The Death of Nature——Women,Ecology and the Scientific Revolution),[美]卡洛琳·麦茜特著,吴国盛等译,长春:吉林人民出版社,1999.4.
88.《理性自由与神性自由——论舍斯托夫的自由思想》,徐凤林撰文,载《浙江学刊》,2004年第2期。
89.《佛学大词典》,丁福保编,北京:文物出版社,1984.1.
90.《中华佛教百科全书》,《中华佛教百科全书》编辑委员会编辑,蓝吉富主编,台湾台 南县中华佛教百科文献基金会,1994.1.
91.《新编佛教词典》,陈兵编著,北京:中国世界语出版社,1994.11.
92.《汉语大字典》,成都:四川辞书出版社,2000.9.
93.《社会学百科辞典》,袁方,北京:中国广播电视出版社,1990.11.
94.《政治学分析辞典》(中译本),[美]杰克·普拉诺等著,北京:中国社会科学出版社,1986.11.
95.《牛津法律大词典》(中译本),北京:光明日报出版社,1988.8.
96.《中国大百科全书》(法学卷),北京:中国大百科全书出版社,1984.9.