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題 名 | 劉蕺山對佛教的評論=Ji-sun Liu's Criticism of and Commentaries on Buddhism |
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作 者 | 曾錦坤; | 書刊名 | 萬竅 |
卷 期 | 2 民94.11 |
頁 次 | 頁113-129 |
分類號 | 126.94 |
關鍵詞 | 主觀批評; 人倫事務; 大開大合; 參考指標; 上達之學; 創生實體; 道德性; 存有論; 倫理學; 生命實踐; Subjective criticism; Ethnic affairs; Vanity and tangibility; Framework of reference; orthodox erudition; Entity with creation; Morality; Ontology; Ethnics; Life realization; |
語 文 | 中文(Chinese) |
中文摘要 | 儒者評論佛教有兩種方式:一者客觀批,先瞭解佛教教理,次下評論。一者主觀批評,深入儒學,以自己為座標,評論佛教異同是非。劉蕺山的批評屬後者,難免缺憾,但並非沒有價值。 植文首先敘述佛教評論的兩種方式,為儒者之評佛作一個定位和說明。其次簡述佛教義理,以作為儒者評佛的依據和參考。次述前人對佛教評論的內容,以作為蕺山評論佛教的先行介紹和參考指標。這是我的安排,當然不是蕺山的意思。第四段是蕺山對佛教之評論的詳細內容,也是本文的重心,篇幅獨大。 在態度上,蕺山不以為上達之學盡歸釋氏,儒學才是上達之學的正宗;這種看法比宋儒本位,也比宋儒。蕺山以為儒學昌明,則釋教不詩闢而瓦解;充滿自信,精神的安排也有個重心。 在義理上,蕺山認為佛教有三個地方不及儒學:第一,心體空寂,而非創生實體。第二,心的內容無性無理,沒有仁義禮智等道德性。前者就存有論說,後者就倫理學說。第三,既乏實體性與道德在應用上自然會遺棄人倫事務;這三者是相互關聯著的。 佛教體系龐大,要大規模地客觀瞭解,實際上有困難。今人在客觀性上有進步,卻流於瑣碎。古人對佛教的瞭解較主觀,卻是扣緊自家的生命實踐立言。一虛一實,有得有失;能大開大合、兩全其美者,其為大聖之人乎。 |
英文摘要 | Commentators on Buddhism view Buddhism in two ways: objectively and subjectively. Objective commentators give their commentaries after penetrating the doctrines of Buddhism; on the other hand, subjective ones criticize Buddhism based on their deep understanding of Confucianism. One of the subjective ones, Liu, though not without any defects, was worthwhile to explore his view points of Buddhism. This paper first intends to introduce two kinds of commentaries on Buddhism, orienting and illustrating Buddhism commentaries made by Confucianism. Next, it outlines Buddhist doctrines which was Confucian’s’ framework of reference for criticizing Buddhism. Then, a description of the commentaries previous to Liu is provided, which serves as an introductory statements to Liu’s commentaries on Buddhism. Finally, the fourth part, the core of this paper and more voluminous, elaborates Liu’s commentaries on and criticism o Buddhism. With respect to attitude, Liu confidently thought that compared to the decaying Buddhism, Confucianism was the orthodox erudition, and was growingly fertile, a belief much more Confucianism-oriented than other Sung-dynasty scholars’. Theoretically, Liu maintained that Buddhism was not so solid as Confucianism in three aspects. First, Buddhism proposed that mind was empty, and hence not an entity with creativity. Second, in terms of Ontology, the mind was contentless, and in terms of ethics, it was virtureless. Finally, without entity and morality, the mind abandoned, in nature ethic affairs while in application. As a voluminous system, Buddhism is difficult to objectively and comprehensively understand. In contrast to contemporary students who, though having been improving their objectivity in their understanding of Buddhism, tend to betedious in their analyses, ancient scholars interpret Buddhism, in a more subjective but life-realizing way. It is those who can compromise vanity and tangibility that can be entitled the fame of saints. |
本系統中英文摘要資訊取自各篇刊載內容。