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當代儒佛之爭與《存有三態論》：從熊十力《新唯識論》說起=The Contemporary Debate between Confucianism and Buddhism and the "Theory of Three Manifestations of Being," with a Particular Attention to Xiong Shili's "New Theory of Consciousness Only" |
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林安梧 (著)=Lin, An-wu (au.)
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| Source |
哲學與文化=Monthly Review of Philosophy and Culture
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| Volume | v.40 n.8 |
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| Date | 2013.08.01 |
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| Pages | 25 - 50 |
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| Publisher | 哲學與文化月刊雜誌社 |
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| Publisher Url |
http://www.umrpc.fju.edu.tw
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者為慈濟大學宗教與人文研究所教授暨所長。
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| Keyword | 熊十力=Xiong Shili; 牟宗三=Mou Zongsan; 存在=Being; 體用一如=Substance as Function; 存有論=Ontology; 現象=Phenomenon; 本體=Noumenon |
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| Abstract | 本論文旨在回溯自1970年代起，作者接聞當代儒佛論爭，多方因緣，終而從熊十力的體用哲學開展出「存有三態論」。這裡隱含著批判的承繼與創造的發展。首先，從接開新儒學，讀《新唯識論》以為緣起。其次論及追隨前輩，並論及熊牟師弟兩人生命風格之異同，熊先生「雄渾透脫」，而牟先生則「高狂俊逸」，並因之指出其學問向度之異同。再者，從此做為對比的背景，而指出熊十力《新唯識論》之創作的殊勝；彰顯了熊氏的思考本不為佛教內典所限，他是以哲學義理之詮釋為範圍的。正因如此，熊氏《新唯識論》的寫作幾次易稿，終而確立了其體用哲學的體系。這樣的義理規模融攝了佛教空有兩宗，直契造化之源、曲成天地萬物。順此，作者點出這不同於牟先生所開啓的兩層存有論，開啓的是存有三態論。作者更而融通了道家、易傳，取證多方，指出儒道佛三教和合匯通之可能，而這正預示著後新儒學的發展向度。
This paper reviews the period since the 1970s when the author learnt about the contemporary debate between Confucianism and Buddhism to the author's own establishment of the "Theory of Three Manifestations of Being" by reconstructing Xiong Shili's "New Theory of Consciousness Only". This paper starts with the author's experience of studying the "New Theory of Consciousness Only". Then, after touching on the lives of some of the author's masters, this paper indicates that the lifestyle and personality of Xiong was virile, firm, forthright and insightful while that of Mou Zongsan was self-conceited, untrammeled, elegant and spectacular. Based on the differences between Xiong and Mou, this paper presents the meritorious aspect of the originality of Xiong's "New Theory of Consciousness Only". It also shows that Xiong's thinking was not restricted within the Buddhist canons, but rather his concerns and approaches were based on philosophical interpretation. This led Xiong to revise his manuscript of the "New Theory of Consciousness Only" several times before he established his own philosophical system of substance and function. Xiong's philosophy integrates the Yogācāra and the Mādhyamaka schools of Buddhism, penetrates the source of the creation, and the transformation of the universe and helps guide the completion of all things under Heaven. This paper therefore points out that Xiong's system opens up the "Theory of Three Manifestations of Being," which differs from Mou Zongsan's two-tier framework of Ontology. This paper weaves the thoughts of Daoism and The Commentary on the Book of Changes together and appropriates some ideas and discourses from various classics to support the author's view of the potentiality of the communication of Confucianism, Daoism and Buddhism, which implies one of the dimensions of the development of Post New-Confucianism. |
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| Table of contents | 壹、緣起:接聞新儒學，讀《新唯識論》 25
貳、熊、牟兩先生，學各有異，「雄渾透脫」與「高狂駿逸」 26
參、是佛教的「新唯識論」，還是哲學義理的《新唯識論》 29
肆、《新唯識論》寫作之變遷及其哲學定位 32
伍、體用一如與「存有三態論」 34
陸、融攝佛教空有兩宗:直契造化之源、曲成天地萬物 37
柒、從「兩層存有論」再轉化為「存有三態論」 39
捌、結語:回顧與前瞻 45
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| ISSN | 10158383 (P); 10158383 (E) |
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| Hits | 566 |
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| Created date | 2014.07.11 |
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| Modified date | 2017.10.24 |
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