| Abstract: | 儒佛間之關係是儒者不可逃避的問題，宋明儒者闢佛老，當代新儒家辨佛老，而唐君毅先生則是以儒者的角度嘗試貫通儒佛，此為當代新儒家中十分特殊而又有創新之義的努力。唐先生對儒佛之貫通，可從其廣博的作品中找到許多相關論述，然而最為完整而深入的，當為其晚年之作《生命存在與心靈境界》一書。唐先生以生命存在為基，分別展示心靈所次第開展之九境，其中以天德流行之境為最終極而涵攝其他諸境，其中也包含佛教。本文首先說明唐先生主觀之興教要求與客觀之理據，此理據包含精神之絕對自我以及其次第發展之歷程觀。至於內容，則筆者分別展示：聖人的超越型與圓滿型，思辨、想像與生命實踐之感動，積極的使用與消極的使用，興教的廣度與深度。最後，筆者肯定「貫通」的價值，然而也指出唐先生之次第安排是一合理但非唯一的安排，佛教亦可提出另一種合理的次第安排，此中仍有發展空間。同時，唐先生對於佛教的批評亦是開放的，一者佛教可以回答，二者儒學亦可能有相對之問題有待解決。唐先生的貫通儒佛之道是合理且有價值的論述，但並非排他性的，也不是唯一合理的論述，此為本文之總結。The relationship between Confucianism and Buddhism is an inescapable issue for Confucians. The Confucians in the Sung and Ming Dynasties refuted Buddhism and Taoism, and contemporary Neo-Confucians differentiate between Buddhism and Taoism, while Tang Jun-yi tried to make connection between Confucianism and Taoism, which is unique and innovative among other contemporary Neo-Confucians. Tang's efforts to make this connection can be found quite often in his writings, among which the most comprehensive and profound one is ”Existence of Life and Spiritual Realm”, published in his late years. Based on the existence of life, Tang showed the nine realms of the spirits, including Buddhism.Here, we first introduced Tang Jun-yi's subjective demand and objective grounds for the propagation of Buddhism. And then, we show the transcendental type and wholesome type of saints, speculation, imagination, the practice of life, the usage of activity and passivity, and the width and depth of Buddhism propagation. In conclusion, the writer approves the value of this ”connection.” Tang's criticism about Buddhism is open, as Buddhism can answer his criticism, and Confucianism might have equivalent problems to be solved. Tang's way to connect Buddhism and Confucianism is reasonable and valuable, but exclusive at all. |
