摘要
佛学中的“相”是纯粹形式,是无实质的空架子,“缘生说”将物我剖割为这些空架子,因而,物我之“现相”空、生命空、世界空。《易》之“象”是有生命意味、有实质的形式,它之生命意味源于物我本身固有的对立统一元素之间的相反相成。“象”有自体,因而,它不可还原为其他存在。物我所现之“象”皆真实不虚。熊十力由援“象”人“相”,到将“相”“象化”,展示了他出入佛老,彻底皈依儒宗的思想历程。
. The xiang 相, dharmalakasana, in Buddhism is a pure form without substance. The Theory of Arising through causation cuts the objects and subjects into this pure form, so the phenomena, life, and the world become empty. The xiang 象, image, in the Yi possesses a flavor of living with substantial form, a flavor of living originating from the innate complementary nature between two opposite aspects in the universe. Image possesses its own entity which can not be reduced into other beings. The images manifested through the things and I are not empty but real. XIONG Shi-li introduced image into dharmalakasana, and at last let the former replace the latter, exhibiting his turn of thought from believing in Buddhism and Daoism to the complete faith in Confucianism.
出处
《周易研究》
CSSCI
北大核心
2007年第1期82-88,共7页
Studies of Zhouyi
关键词
熊十力
相
象
现象
dharrnalakasana
image
phenomenon
