判摄与生生之本——对道体学的一种阐述

On the Classification of Teachings and the Foundations of Continuous Life and Growth:An Exposition on Dao

本文接续《道体学引论》中的讨论,尝试以道体学判摄中国近现代哲学。由于当前关于“生生之本”问题讨论的分歧,必定会引向佛学传统中的有关论述,也由于近现代中国哲学的各大家如章太炎、熊十力、梁漱溟、牟宗三、唐君毅等人多受佛学影响,因此本文在梳理当前有关讨论之后,尝试从佛学有关宗派出发,判摄中国近代哲学与西学,其中的核心就在于如何解决“太一(一)”和三“即”的关系。“道”作为“生生”之本,具有“即活动即存有即虚静”的展开方式。近现代中国心性哲学有“三大时刻”,即唯识时、华严时、天台时。而华严宗“一即一切”“一切即一”之总纲,以及天台宗对“即”的丰富化(三即、六即)、一念化、当下化,都可用于发明道体学的原则。“一是一切”乃“生生”之根本原理。“一”相当于“虚静”,“是”相当于“活动”,“一切”相当于“存有”。“一是一切”就相当于《道体学引论》的“即虚静即活动即存有”。三即会一,就是本原之“即”,就是“道体”,也是判摄哲学诸宗的基本原则。

This paper continues the discussion in Introduction to the Study of Dao,and it proceeds to systematically classify modern Chinese philosophy through the study of Dao.Because many modern Chinese philosophers,including Zhang Taiyan,Xiong Shili,Liang Shuming,Mou Zongsan and Tang Junyi,are influenced by Buddhism,this paper first examines related Buddhist schools before attempting to present a comprehensive view of both modern Chinese philosophy and Western philosophy.As the foundation of“Sheng Sheng”(“continuous life and growth”),the modes of Dao are as acting,as being,and as empty.The key to understand the doctrine of Dao lies in explaining the relationship between these three modes and“Tai Yi”(the One).Modern Chinese philosophy of mind has three major moments,namely Weishi,Huayan,and Tiantai.The general principles of“the One is everything”and“everything is the One”in Huayan sect,and the enrichment of the meaning of“as”in the Tiantai sect,both demonstrate the principles of Dao.Among them,“the One is everything”is the fundamental principle of“continuous life and growth”.“The One”is equivalent to“empty”,“being(is)”is equivalent to“acting”,and“everything”is equivalent to“being”.“The One is everything”is equivalent to the way Dao reveals itself“as acting,as being,and as empty”.This shows the original meaning of“as”and the“Dao”,and also the basic principle of classifying various schools of philosophy.