梁漱溟「自覺」及其與佛教「菩提心」之比較

Abstract

儒家關懷的是成德之學，而成德之學的主要工夫在於心之本體，即孟子與王陽明所稱之「良知」。當代新儒家第一代思想家梁漱溟先生，以「自覺」稱呼心之本體，而如何長養此一「自覺」，即是梁漱溟最為看重的修養工夫。但現今學界，對於梁漱溟的研究，尚未見到有以其「自覺」作為探討之主題者，本文因而就此試加探討。梁漱溟一生，出入於儒、佛之間，對於佛學感受極深，而「菩提心」則是佛教一切悲願修法的精要所在，故本文試取「菩提心」與梁漱溟的「自覺」，作一比較，從而更加彰明梁漱溟「自覺」工夫的特色。

Confucian moral cultivation aims to develop the entity of the mind, which Mencius and Wang Yangming termed as “Liang Zhi.” Liang Shu-Ming, the first-generation scholar of Contemporary Neo-Confucianism, called this entity of the mind “awareness,” emphasizing the knowledge of its cultivation. However, previous studies of Liang have not addressed “awareness;” therefore, the current study elaborates on this gap in the literature. Throughout his life, Liang was influenced by both Confucianism and Buddhism; thus, it is appropriate to compare the Buddhist concept of “Bodhicitta” with Liang’s “awareness.” This comparison should enhance the clarity of “awareness.”