馬一浮以佛家「真俗二諦」與「依正不二」對儒家「德福關係」之闡釋

Ma Yifu's Interpretation on the Relationship between Morality and Happiness in Confucianism by Adopting the Theories about the Holy Truth and the Worldly Truth and Non-duality of the Direct Reward and the Circumstantial Reward in Buddhism

李永亮(Yongliang LI)

馬一浮 ； 真俗二諦 ； 依正不二 ； 德福關係 ； 援佛釋儒 ； Ma Yifu ； The Holy Truth and the Worldly Truth ； Non-duality of the Direct Reward and the Circumstantial Reward ； The Relationship between Morality and Happiness ； Interpretation of Confucianism by Adopting Buddhism

哲學與文化

48卷4期（2021 / 04 / 01）

133 - 144

繁體中文

真俗二諦與依正不二是佛家的重要理論學說。馬一浮援佛釋儒，以真俗二諦來開發儒家義理，經由對《孟子》、《中庸》、《尚書》等典籍中德福的解說，指出德為真諦，福為俗諦，德福分說而有別；德為福之基，德具方言福，德福合說則雙融。在依正不二的視域下，德為心性顯發之相，福為心性具足之受用，德為正報，福為依報，正報依報共居於一心而不二，則德福同屬於心性亦不二。馬一浮對德福關係做出了圓融闡釋，他的闡釋契合了儒家與佛家的精義，又貫徹了通過功夫證悟本體的學術宗旨。

The holy truth and the worldly truth and non-duality of the direct reward and the circumstantial reward are important theories in Buddhism. Ma Yifu uses the theory about the holy truth and the worldly truth to develop Confucian philosophical connotation by elaborating morality and happiness of Mencius and the Doctrine of Mean and Shang Shu. He points out that morality acts as the holy truth and happiness acts as the worldly truth, morality and happiness is different. Morality is the base of happiness, and having morality is called happiness, morality and happiness is in harmony. From the perspective of non-duality of the direct reward and the circumstantial reward, morality is the form of showing the mind, happiness is the enjoying of the mind, morality acts as the direct reward, happiness acts as the circumstantial reward, the direct reward and the circumstantial reward belonging to the mind are non-duality, so morality and happiness belonging to the mind are non-duality. Ma Yifu gives a perfect interpretation on the relationship between morality and happiness, his interpretation conforms well to the spirit of Confucianism and Buddhism, and implements his academic purpose of enlightening noumenon through practicing.

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