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熊十力《新唯識論》中體用哲學的思考支點
Author 林安梧
Source 國際佛學研究=Annual of International Buddhistic Studies
Date1992.12
Pages377 - 398
Publisher國際佛學研究中心
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Keyword熊十力; 體用哲學; 現象學; 唯識學; 境識俱泯; 存有學
Abstract本文旨在環繞熊十力《新唯識論》一書所建立的體用哲
學,闡明其思考支點,並進一步揭示熊氏所強調者乃是一「
活生生的實存而有的體用哲學」,而這樣的體用哲學乃是一
現象學式的本體學. 這是以「見乃謂之象」,本體之顯現為
現象,是人之為一活生生的實存而有之進到此生活世界而一
體開顯的存有學. 此存有學亦是人的生活學,是那「生者,
健動不息,活者,源泉滾滾」這樣的生活學. 即此可知所謂
的「現象」乃是本體顯現為現象的現象,這樣的現象是由本
體走出來,顯現出來者. 它是先於概念性決定的,在吾人凝
之為一概念性,執著性的對象前,我們已參與了這個周浹流
行的整體. 現象不是已然擘分,已參入了個人意識作用的經
驗,現象乃是意識前的經驗,故可以稱之為純粹經驗.

再者,筆者即順此更進一步釐清了識心之執的作用及其
造成的限制,指出熊氏與唯識學最大不同處在他以為妄執
的心,根本上是空無的. 因妄執的心是後起的,只有本來
的心才是絕對的,真實的. 或,我們可以說他擺脫了意識
的染執性與障蔽性,真見到了意識本然的透明性與明覺性,
並從而安頓了意識之執與無執兩層. 無執為先,為本,執為
次,為末,故一般所謂之「心即理」,即是本心的自識與朗
現,而這本心是做為整個活生生實存而有之世界之觸動點的
,其著重在活動義則說是「心」,著重在存有義則說是「理
」,而「心即理」,即活動即存有,心與理有一辯證的同一
性.

Hsiung Shih-Li,in his New Perspectives on the
Theory of the Only Conscious, acknowledges a ti-yung
philosophy as one of lively existence. For this
philosophy,human being enters (into)this world in
which he,as part of it,takes part in it,and wholy
identically manifest his--and so the world's--being-
in-itself. Phenoumena, as lively existential
manifestations of the world,before being
orystallized as objects of conceptualization,of our
consciousness, are Pure Experiences. Here Hsiung
seeks to find a mind which is original and
authentic. This mind,as the touch point of the
world,is the Mind as said of Action,and the Moral
Law as said of Being.
Hits288
Created date1998.07.22
Modified date2018.01.23



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