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缘起性空话康德—康德与《金刚经》的比较

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发表于 2019-6-19 09:33:24 | 显示全部楼层 |阅读模式
缘起性空话康德康德与《金刚经》的比较
《金刚经》:一切有为法,如梦幻泡影,如露亦如电,应作如是观。
康德2
生育,在人类中,与在无理性的动物中一样,依赖于如此众多的偶然事件,如机遇、合适的食物、政府所颁布的法律、甚至恶习等,以至于很难相信:一个永恒生命体的存在,相信其生命开始于如此平凡与琐碎的环境,如此完全地依赖于我们自己的控制。至于整个种族的存在和延续,我们应该没有什么困难,因为偶然事件,在个别情况下,是从属于一般规律的;但是对每个个体而言,似乎我们很难预计:如此精彩的结果,竟然是从一个如此微不足道的原因所产生的。但是,在回答这些反对的时候,我们可以举出这个超验的假说:所有的生命,真正都是理智的,且不从属于时间的变化,它们既不是开始于出生,也不会终止于死亡。我们可以假定,这期生命,无非是纯粹精神生命的感性表象;整个感官世界,无非是一幅图像,我们在这个{生命}领域中,操练着一些认识能力,而此图像,就悬浮在这些能力之上,{所有这些}并不比一个梦,具有更多的客观现实性;如果对于我们自己和其它事物,我们可以按照它们真正是什么,来直觉它们的话,那么,我们就应该可以看到:我们自己是在一个精神性的自然的世界中,我们与此世界的连接,既不是开始于我们的出生,也不会终止于这个肉体的毁灭。如此等等。
Generation, in the human race as well as among theirrational animals,
depends on so many accidents--of occasion, ofproper sustenance, of the
laws enacted by the government of a country ,ofvice even, that it is
difficult to believe in the eternal existence of a being whoselife has
begun under circumstances so mean and trivial, andso entirely dependent
upon our own control. As regards the continuance of theexistence of the
whole race, we need have no difficulties, for accident in single cases
is subject to general laws; but, in the case of eachindividual, it
would seem as if we could hardly expect so wonderful an effectfrom
causes so insignificant. But, in answer to theseobjections, we
may adduce the transcendental hypothesis that all life is properly
intelligible, and not subject to changes of time, and that it neither
began in birth, nor will end in death. We may assumethat this life is
nothing more than a sensuous representation of pure spirituallife; that
the whole world of sense is but an image,hovering before the faculty of
cognition which we exercise in this sphere, andwith no more objective
reality than a dream; and that if we could intuite ourselvesand
other things as they really are, we should seeourselves in a world of
spiritual natures, our connection with whichdid not begin at our birth
and will not cease with the destruction of the body. And so on.


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