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禪宗諸家之「心性」說--從初祖菩提達摩, 六祖慧能到洪州馬祖道一之思想變遷=The Value Dimension of Returning to Living World |
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| 著者 |
馮達文 (著)=Feng, Da-wen (au.)
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| 掲載誌 |
第四屆中華國際佛學會議 -- 「佛教與廿一世紀」=The Fourth Chung Hwa International Conference on Buddhism: The Role of Buddhism in the 21st Century
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| 出版年月日 | 2002.01.19 |
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| ページ | 13 |
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| 出版者 | 中華佛學研究所=The Chung-Hwa Institute of Buddhist Studies |
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| 出版地 | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese |
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| ノート | 第四屆中華國際佛學會議 -- 「佛教與廿一世紀」, 法鼓山中華佛學研究所主辦, 2002年1月18-20日, 中央研究院學術活動中心. The Fourth Chung Hwa International Conference on Buddhism：The Role of Buddhism in the 21st Century, Organized by Chung-Hwa Institute of Buddhist Studies, DDMBA; January 18-20, 2002, Auditorium of Acemic Activity Center, Acemia Sinica. |
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| キーワード | 佛教與廿一世紀=Buddhism in 21st Century; 心性說; 禪宗=Zen Buddhism=Zazen Buddhism=Chan Buddhism=Son Buddhism |
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| 抄録 | 佛學由根本佛教以 "無明"，"妄識" 說 "心" 而持心與佛之二分論，演變至中國佛教之如來藏學主 "即心即佛" 說而認肯心佛一體論，體現了對信眾主體和主體本心由否定到肯定的轉向. 但直至惠能大師，如來藏學所講的 "心" 既為 (佛位) 真心，則真，妄二分仍是佛家基本話語. 此二分依教外立場亦可被視為本真世界與經驗世界的二分，經驗世界作為妄心幻想仍然是被否定的.
惠能後，禪家提出的 "平常心是道" 說其意義就在："平常心" 是指信眾在經驗生活中 "行往坐臥，應機接物" 而自然顯呈之心，"道" 則既指修持的終極目標 (滅諦)，亦指修持的基本途徑 (道諦); 在終極追求的意義上，"平常心是道" 說實即包含著對日常生活世界的全幅容納與肯定; 在以終極目標涵攝與消解修持方法的意義上，此則打掉了形上本真世界與形下經驗世界的二分性，實亦賦予了日常生活以本真的位格.
先秦原儒學在以仁善論心說性時，本是對人間日常的情感交往持肯定態度的，此所以與根本佛教有別者. 然宋明儒吸納佛家致思方式，在為儒學架構形上學時，也經歷了與佛學之演變大體相近的過程：程 (頤) 朱 (熹) 理學力主理與氣，天命之性與氣質之性二分而貶落後者，此即對經驗存在及與之相應的感性心持鄙棄態度，且把終極目標彼岸化; 陸 (九淵) 王 (陽明) 心學認 "心即理" 雖已回歸本心從而打掉終極追求的彼岸性，然而在其作 "心" 與 "意" 的二重區分，且以本心為純粹至善，以發意為有善有惡時，其對感性生活實仍取輕忽態度.
由是，陽明後學泰州王艮一系所提出的 "百姓日用即道" 說，此 "百姓" 乃指 "愚夫俗子一字不識之人"，此 "日用" 乃指 "市井屠沽"，"街談市語"，王艮輩以為其均具 "道" 的意義. 這裏所表徵的，也即是從對形上，彼岸的仰奉，回落到活潑潑的生活世界中來，對生活世界中每個個人日常發用的活潑潑的心靈感受的認允. 所不同的是，泰州一系所面對的生活世界，更具感性欲望的色彩. 故，回歸生活世界所顯示的，便已獲得近似于近代平民心識的意義.
從思想史的角度看，佛家的十二因緣 (三世輪回) 學說，儒家的道德理想主義訴求，不一定可以為近代以降的大多數人所接受. 近代以降之眾生為理性化，工具化所熏習，已變得很現實，很現世了. 故，深入省察佛，儒兩家各自依其自身之走向開出的如何回到生活世界的價值向度，就顯得特別耐人尋味. 這裏所提示的，一方面是它們所具的開放性; 另一方面則是，借回到生活世界重新調整自己的價值理念，它們或許將更能獲得 "現代意義"?!
Contemporary Buddhism evolves from Primitive Buddhism. That is to say there has been an evolution of thought from the dualism between "mind" (ignorance or deluded consciousness) and Buddha to the Tathagata-garbha theory of Chinese Buddhism which suggests the oneness of mind and Buddha by insisting "Mind itself is Buddha itself". This evolution realizes the transition from negation to affirmation as regards followers and their mind. But，before Patriarch Hui Neng，the "mind" as suggested by the Tathagatagarbha theory refers to the true of Buddhahood. Then，the dualism between true mind and deluded mind is still the Buddhist fundamental expression. Judged from a non-Buddhist standpoint，this dualism can be also regarded as the dualism between the original true world and the experiential world. The experiential world，as the imagination of deluded mind，is still negated.
After Hui Neng，the Chinese Ch'an School stated that "Ordinary mind is the Way." "Ordinary mind" refers to the mind which manifests naturally in "walking，standing，sitting，and lying; interaction with people and outside world" in followers' experiential life. The "Way" refers to both the ultimate goal of practice (noble truth of the cessation of sufferings) and the fundamental path of practice (noble truth of the path leading to the cessation of sufferings). From the perspective of ultimate pursuit，the theory of "Ordinary mind is the Way" actually includes the total acceptance and affirmation of daily life world. From the perspective of the ultimate goal being the inclusion and dissolution of practice methods, the theory breaks down the duality between the metaphysical original true world and the physical experiential world，and thus renders the status of original true to daily life.
The pre-Chin original Confucianism affirms the emotional interaction of human daily life. This differs from Primitive Buddhism. However，the Confucianists of Sung and Ming Dynasties adopted the Buddhist way of thinking. In constructing the metaphysics of Confucianism，the process is almost similar to the evolution of Buddhism：The li-ism (science of reason) of Chen-yi and Chu-hsi strongly asserts on the dualism between li (reason) and chi (life energy)，tien ming tzi hsion (the essence of heavenly life) and chi tze tzi hsion (the essence of disposition)，and debases the latter ones. This deprecates the experiential existence and its corresponding emotional mind，and determines that the ultimate goal is on the other shore. The hsin-ism (science of mind) of Lu Kiou-yuan and Wang Yang-ming suggests that "Mind is reason." Though it has returned to the original mind，and thus negates that "The goal of ultimate pursuit is on the other shore"，it still neglects the emotional life when it makes dualism between "hsin" (mind) and "yi" (idea)，and insists that origin |
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| 目次 | 一. 菩提達摩：「真性」與「妄心」二分之教
二. 六祖慧能：「本心」與「本性」同一之說
三. 馬祖與洪州宗：「平常心是道」之論
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| ヒット数 | 429 |
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| 作成日 | 2002.02.13
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| 更新日期 | 2016.08.18 |
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