- 期刊
- OpenAccess
三民主義「內聖」思想探源
The Theory of Self-Cultivation in Dr. Sun Yat-Sen's San Min Chu I: Its Origin and Significance
摘要
三民主義「內聖」思想，係集東西方聖修理念與心法於大成之智慧體系；窮神知化，浩瀚無垠，可謂人類成聖成德之無上瑰寶。惟近代以來，中國人不重修身，道德淪喪，以致群趨物化；國勢衰頹，成為外國人心目中的落後民族。國父與先總統 蔣公襟懷慈悲，倡明聖學；欲以中華文化精髓，力挽狂瀾，拯生民於水火；筆者此文乃本兩位聖哲「內聖」思想之旨，綜探三民主義「內聖」思想體系及其源流，窮究天人的真意。第一章，說明三民主義「內聖」思想，淵源於中國哲學與基督文明，而 蔣公提持之「聖修四箴」，更大有功於恢弘聖學與聖修之心法；使欲學聖人之後起者，閳邪存誠，戰兢自持，性命雙融，聖賢同歸。第二章，指出三民主義「內聖」思想所以能廣大與包容，皆從「一體多元」的博大思想而來，唯其如此，才更能夠把握全人類宗教、哲學、道德、藝術以及一切的真理精神和價值；並融會在精神生活中，使一切生類與人類的生命氣類相感，顯現最神聖崇高的生命意義。第三章，深究三民主義「內聖」思想的源頭─儒家的內聖思想，以「誠」做為貫通人道與天道，實踐內聖外王的一切基礎。道家以修成真人、至人與宇宙精神共往來為最後歸趨。佛家則以明心見性，自成佛道，實現眾生光明平等的「一真法界」。基督文明追求與神冥合及「人人皆可成基督」的理想，對世人，卻有嶄新而永恆的啟示意義。第四章，探明中西印三大智慧的會通與實踐，不僅對未來的人類具有明道同天的不朽意義，對於生存在台灣及中國大陸的苦難中國人，更有旋乾轉坤的重要價值。而其思想精髓，必可成為世界各民族共同的精神信仰，歷代聖賢「為往聖繼絕學，為萬世開新運」的志業，自會在我們手中薪傳發皇。結語部分，筆者以為三民主義以中國哲學為主的天人合德內聖思想，正是人類向上超昇的天梯與正途。今天吾人何其有幸，能有融會東西的三民主義內聖思想，起頑導進、明德立命。今後吾輩當急切要之責任唯在實證此內聖功夫境界而已，因為「內聖」除了功夫而外，別無其他境界。
並列摘要
The theory of self-cultivation in Dr. Sun Yet-sen's San Min Chu I (the Three Principles of the People) is a superb combination of Oriental as well as Occidental ideas and ways of self-cultivation or saint. Unfortunately, however, for the past century the Chinese as a whole have ignored this treasure, their morality degenerating, society growing ever more materialistic, and national strength debilitating-all so rapidly that they have become a backware people in the eves of foreigners. It was for the salvation of the Chinese people that Dr. Sun, founding Father of the Republic of China, advanced his idea of self-cultivation, which Generalissimo Chiang Kai-shek, its, most fervent proponent, later developed into a theory.This study attempts In explicated the theory of self-cultivation. Chapter One finds that the idea of self-cultivation originated from Chinese and Chiang put forward his Four Admonitions, which provides the methodology of self-cultivation.Chapter Two points out that this theory has one fundamental but all-embracing principle. It is because of such a character that the theory absorbs into itself all that is found to be true and useful in religion, philosophy, ethics, art, etc. Of great importance is that the theory lends itself to its realization by man in his spiritual cultivation, leading him to attain oneness of man and nature.This theory, as in examined in Chapter three, had its origin from the Confucian idea of self-cultivation, with sincerity as the basis of self-cultivation. The persistent follower of sincerity is to make a saint who finds the perfect harmony of the Way of Man and the Way of Heaven.Chapter Four attempt the unification of Chinese. Indian, and western philosophical wisdom. Not only is such a unification of great significance to the future of mankind as a whole, but it can fundament ally change the fate of the Chineses on both sides of the Taiwan Straits.This work concludes that the theory of self-cultivation, which unifies Heaven and man, will remain one of vain promises unless it is put into practice piously, purposely and persistentlty.