六經開生面，儒佛互融合──論王船山《相宗絡索》中異於佛教唯識學之見

Six Books Unveil New Realms, Fusion of Confucianism and Buddhism: On WANG Chuanshan's Different Perspectives in the Statements on Dharma Characteristics and the Consciousness-only School of Buddhism

張曉芬(Xiao-Fen Chang)

《宗教哲學》 77期 (2016/09) Pp. 13-34

https://doi.org/10.6309/JORP.2016.09.77.13

摘要

明清之際，天崩地解，兵馬倥傯，抑是亂世出英雄、出哲人的時代。王船山（1619-1692）與黃宗羲（1610-1695）、顧炎武（1613-1682）蔚為清初三大儒。清廷統治下，船山「洗心退藏，不欲暴見。」「投牒歸隱…….竟歲不旅城市。」（〈船山記〉）終身著書講學，以不屈其素志。其學，遠祧文周孔子，近宗橫渠。中心思想在於一「誠」，「誠者」──實有也，蔚為儒家重要思想。正因如此，船山對當時盛行的佛道思想並非完全認同與稱揚，相對的，船山是相當訶斥佛老之言，其早年所著，如：《易外傳》、《尚書引義》、《讀四書大全說》等等，攻之尤烈。及晚年，意氣稍平，但於佛之空幻，仍惡之綦甚。雖如此，但船山與佛門中人則時相過從，如：方以智（1611-1671）是其好友；對於佛家義理，則著有《相宗絡索》與《三藏法師八識規矩頌贊》（已佚）以闡釋之。而《相宗絡索》是其為 先開上人所著。觀其內容，釋八識、九緣、四緣、三境、三量、三性等義。由此，可知船山對於佛學並非陌生，相反的，是深曉其義理的。然「唯識學」，初成於無著，周密於世親，蓋承龍樹之學，於空後言有，特強調「妙有」意義也。究其根本，於「阿賴耶識」染淨問題，仍未有明確之解決，因使唯識學全部系統，有陷於虛妄之危。端此，船山以其重氣、重實有之思想，獨對佛學中「唯識學」作一闡明，其意義在此。亦如中國華嚴宗，以清淨之如來藏緣起代替阿賴耶緣起，並將以轉化，使由此緣起而生之世界，是清淨的華嚴世界而非虛妄；船山以儒者「仁心」取代如來藏自性清淨心，亦復消除此緣起之觀念，而代之以對此世界起一道德的關顧。其唯識思想打破傳統佛學之迷思，為其當時唯識學一大創新矣。為後來近代熊十力先生（1885-1968）之新唯識論，以儒學立場扭轉佛家唯識學之方向，為儒學之用，作一鋪路與前導。然其《相宗絡索》中有哪些是異於佛教維識學的見解？而對後來哲學大師如：熊十力先生影響深遠？諸如此類問題，則是本論文所欲探討的。

關鍵字

王船山 ； 相宗絡索 ； 唯識學 ； 阿賴耶識 ； 轉識成智

並列摘要

The unrest warring times between the dynasties of Ming and Ching produce heroes and philosophers and Wang chuanshan (1619-1692), Huang Chunghsi (1610-1695) and Ku Yenwu (1613-1682) are believed to be the 3 major Confucian philosophers in the early Ching dynasty. Therein, Wang learning from Confucius to Chang Tsai with a core philosophy valuing Truth that signifies Existence used to be committed to books and lectures to express his aspiration under the ruling of Ching throughout his life. This makes he berate the Buddhist thoughts prevailing at that time, but he used to get along well with the Buddhists at times and be intimate with Fang Yichi (1611-1671); furthermore, Xiangzhuo Luosuo i.e. The statements on Dharma characteristics and The praise on the Verses delineating the eight consciousness of Tripitaka (lost) present his personal perspectives on the Buddhist doctrines. The former tribute to Venerable Hsiankai explains his explanatory notes of eight consciousnesses, nine external perceptions, four internal perceptions, three realms, three gauges and three natures proving his ample understanding of the Buddhist doctrines. Generally speaking, the Consciousness-only School adopting knowledge from Asanga, Vasubandhu and Nagarjuna in sequence that states Existence after Nothingness (Void) emphasizes the significance of the (Absolute Void and) Supernatural Existence. On one hand, the fundamental issue arising from the absence of substantial solutions able to tackle the tainted or purified alaya-vijnana (universal store consciousness) issue exerts the risk of fabrication (delusion) to the whole system of the Consciousness-only School, so Wang presented his conceptual interpretation of the Buddhist Consciousness-only School specifically through his ideology that values traits and existence. On the other hand, it is vital to probe which part in Xiangzhuo Luosuo deviates from the Consciousness-only School of Buddhism and why Hsiung Shihli the great philosopher was affected thereby profoundly, so this thesis aims at inquisition thereof.

並列關鍵字

Wang Chuan-shan ； Xiangzhuo Luosuo (The statements on Dharma characteristics) ； Vijnanamatra / Consciousness-only School ； Alaya-vijnana (Universal storehouse consciousness) ； Pravritti-vijnana / Pravrtti-vijnana (From consciousness to intelligence) (From knowledge to wisdom) (From awareness to wisdom) (Cognitive consciousness) (Functioning mind)