梁漱溟论“见体”与“一体”

“Beholding the Substance”and“Oneness”in the Thought of Liang Shuming and Xiong Shili

梁漱溟受熊十力的启发寻求“见体”,肯认熊十力曾实有过见体经验,并对他的见体论予以充分的肯定。“见体”意味着超越能所、内外的分别,是本心性体的呈现。熊十力认为“见体”为儒佛两家学问的根本,但其差别在于佛家否认凡夫能够“见体”。对此,梁漱溟认为儒者能够在凡夫位上“见体”,因为一体性是一种先天本性,人通过理智超越了动物性本能、破除局限之后,人心就能恢复其先天的一体性。梁漱溟把熊十力的“见体”置入自己的一体论哲学当中。就儒佛在“见体”上的异同而言,梁漱溟认为佛家讲“圆复一体”,是在“体”上复归于一体;儒家讲“情同一体”,是在“用”的层面达到一体。两家达到一体性的层次不同。造成此种差别的原因在于,佛家力求通过极深的修行破除“俱生我执”和“分别我执”,而儒家则不要求破除“俱生我执”这一人类先天本能,但主张以心主导形体并超越形体的束缚。儒家立足于现有生命的最高可能,去求“彻达宇宙生命的一体性”。从功夫上说,佛家以实证本体为功夫修行的结果,儒家则以“见体”为为学和功夫的开端。

Liang Shuming梁漱溟,who was inspired by Xiong Shili's熊十力quest for"beholding the substance(jianti见体)of things,believed that Xiong Shili actually experienced the phenomena of beholding the substance,and Liang Shuming fully affirmed his theory about it.Liang Shuming also considered Xiong Shili's statement that beholding the substance is the common and practical ground of both Confucianism and Buddhism.Additionally,both thinkers agree that beholding the substance means transcending the distinctions between the knowing subject and the object to be known(nengsuo能所),the distinctions between internality and externality(neiwai内外),and the distinctions between space and time,because it most fully represents nature and the original mind(benxin xingti本心性体).Although Xiong Shili suggested that beholding the substance is fundamental to both Confucianism and Buddhism,the difference between them is that Buddhists deny that mortal humans can behold the substance,and he argued that this was a false claim made by Asanga无著and Vasubandhu世亲,both of whom belonged to the Yogacara school of Buddhism.On the other hand,Liang Shuming argued that Confucianism affirmed the possibility that mortal humans could behold the substance,despite that fact that it was exceedingly rare for one to do so.This is because oneness(yiti一体)is an innate feature of nature,but it is covered over by human instinct,and only by diluting the instincts can oneness be revealed and,thus,restored.Although reason has the aspect of parikalpita atma-graha分别我执(divided self-grasping),it can nevertheless either make separations between knower and known or not make separations between them.After a person has transcended human instincts through relying on the intellect,thereby to break the limitations of the sahaja atma-graha俱生我执(spontaneous self-grasping)and parikalpita atma-graha,the mind(xin心)can regain its innate oneness and go on to behold the substance,which represents the verification of enlightenment(tong通).In these ways,it can be seen that Liang Shuming incorporated Xiong Shili's"beholding the substance"into his own philosophy of oneness.In terms of the similarities and differences between Confucianism's and Buddhism's concept of beholding the substance,Liang Shuming stated that Buddhism speaks of"regaining oneness in the round"圆复一体,which means regaining oneness at the level of substance,while Confucianism speaks of"oneness in universal love""情同一体,which means achieving oneness at the level of function.The levels at which the two schools reach oneness is different-the realm of oneness in universal love is still in the world,while the realm of regaining oneness in the round is transcendent.The reason for this difference is that Buddhism seeks to break the sahaja atmagraha and the parikalpita atma-graha through profound practice,while Confucianism does not require the breaking of the sahaja atma-graha,which corresponds to the innate instinct of human beings.Confucianism advocates letting the body follow itself(ziran自然),while at the same time seeking to transcend the body,using the mind to overcome and transcend the body.Confucianism builds on the highest possibility of existing life and seeks to attain the oneness of the universe.In terms of kung fu功夫,Buddhism takes the actualization of the substance as the result of kung fu practice,while Confucianism takes beholding the substance as the beginning of study and work.