论熊十力与唯识学

发布时间：2018-05-12 04:52

本文选题：熊十力 + 唯识学　；参考：《吉林大学》2011年硕士论文

【摘要】：本文分别考察唯识学中“万法唯识”、“五位百法”、“五蕴”、“五法”、“三自性”、“四分”的核心观念,以及熊十力的哲学,在熊十力哲学与唯识学的比较中,观察此两者的差异之处,以此来理解唯识学在近代的复兴,和熊十力哲学在唯识学的基础上转向儒家,并开创当代新儒家的内在理路。唯识思想传入中土,分为三个时期,第一是北魏时期,菩提流支以《十地经论》为思想依据,建立地论宗;。第二时期是梁陈年间,真谛三藏以《摄大乘论》为思想依据,创建摄论宗。第三时期是隋唐,玄奘以《成唯识论》为思想依据,创建了唯识宗。在这三派中,只有唯识宗坚持着唯识思想在印度的原有教义,并以师承的方式在中土延续了下来。到了近代西学东渐时,唯识学在西方哲学的日益影响中土学术的背景下,大放异彩,为中土思想回应西方哲学的挑战而提供了思想源泉。文章的第一部分,着重介绍了唯识学中的几个核心概念。“万法唯识”说明了宇宙一切万法都是由心识所变现出来的影像。“五位百法”说明一切法分为五类:心法、心所法、色法、不相应行法、无为法。讲明一切万法都有自性,并且这样的自性常保持不变。“五法”即是唯识五法,包括相、名、分别、正智、真如。“三自性”包括遍计所执性、依他起性和圆成实性,分别从有无、假实来说明一切存在的本性或性状。“四正分”分为相分、见分、自证分和正自证分四种,说明心起作用的四个区域。文章的第二部分,简要地介绍了一下熊十力的哲学。熊十力哲学是在唯识学基础上转向儒家的,故而其思想中保留着唯识学的痕迹,同时还具有明显的儒家倾向;又因其思想的背景是西学东渐,所以其哲学又有西方哲学的影子,是唯识学、儒学、西方哲学的融合。熊十力哲学的核心部分无非分为本体论和宇宙论两部分。熊十力在本体论上讲心性本体论,及本体的能动性和变易性。在宇宙论上讲宇宙与吾人心性不二,也就是“宇宙即是吾心,吾心即是宇宙”。其宇宙论主要包括体用不二和翕辟成变。在唯识学和熊十力哲学的比较中,可以的得出以下不同:一是“性觉”与“性寂”的差异;二是“尊智”和“尊如”的差异。从以上的分析中,文章主张以客观的态度来看待熊十力对唯识学的理解与改造。从唯识学本身的教义看,熊十力哲学明显误读了唯识学,是唯识学的反叛;但要从儒家观点看,熊十力是创造性的的误读,是在唯识学的基础上对唯识学的改造,为应对西学挑战和重建儒学奠定了基础。
[Abstract]:This paper examines the core concepts of "all laws and only knowledge", "five hundred laws", "five stories", "five ways", "three Self-Nature", "four points" and Xiong Shili's philosophy in the comparison of Xiong Shili's philosophy and Literacy. By observing the difference between the two, we can understand the revival of rationalism in modern times, and Xiong Shili's philosophy turn to Confucianism on the basis of rationalism, and open up the inner path of contemporary Neo-Confucianism. The thought of knowledge was introduced into the middle earth, which was divided into three periods. The first period was the Northern Wei Dynasty. The second period was Liang and Chen years. The third period was Sui and Tang dynasties. Of the three schools of thought, only the idealist adheres to the original doctrine of idealism in India and continues in the middle of the land as a teacher. By the time the western learning spread to the east in modern times, only the western philosophy increasingly influenced the Sino-Turkish academic background, which provided a source of thought for the Chinese-Turkish thought to respond to the challenge of western philosophy. In the first part of this paper, we introduce some core concepts in the field of philosophy. Universal knowledge shows that all laws of the universe are images realized by the mind. The "five-position hundred method" explains that all methods are divided into five categories: the mental method, the color method, the non-corresponding method, and the inaction method. It is stated that all dharmas have their own nature, and that such nature is always the same. The "five Dharma" is only the five methods of knowledge, including phase, name, separation, correct wisdom, true as. The "tri-self" includes all the things that exist, according to his nature and round reality, to explain the nature or character of all existence from the existence or not, the false reality, respectively. The "four positive points" are divided into four types, namely, four kinds, see points, self-syndromes and positive self-syndromes, indicating the four regions in which the heart works. The second part briefly introduces Xiong Shili's philosophy. Xiong Shi-li 's philosophy turned to Confucianism on the basis of rationalism, so his thought retained the trace of scholarly study, and at the same time he had an obvious Confucian tendency, and his philosophy had the shadow of western philosophy because the background of his thought was the gradual development of western learning from the east to the east. It is the fusion of philosophy of learning, Confucianism and western philosophy. The core part of Xiong Shili's philosophy is divided into ontology and cosmology. Xiong Shili talks about the ontology of mind and the initiative and variability of Noumenon. In cosmology, the universe is not the same as our heart, that is, "the universe is my heart, my heart is the universe." Its cosmology mainly includes the body and the back-to-turn change. In the comparison of philosophy of Literacy and Xiong Shili, we can draw the following differences: one is the difference between "sexual perception" and "sexual silence"; the other is the difference between "respecting wisdom" and "respecting such as". From the above analysis, the article advocates an objective attitude towards Xiong Shili's understanding and transformation of the essentialism. From the perspective of the doctrine of liberal science itself, Xiong Shili's philosophy obviously misread it, which is a rebellion against it. However, from the point of view of Confucianism, Xiong Shili is a creative misreading and a transformation of the study of knowledge on the basis of the study of knowledge. It lays a foundation for the challenge of western learning and the reconstruction of Confucianism.
【学位授予单位】：吉林大学
【学位级别】：硕士
【学位授予年份】：2011
【分类号】：B948

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