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「一」歸何處? 從「二元分立論」探究漢傳禪法「不二」的修行路徑 |
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| 作者 |
釋果慨 (著)
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| 出處題名 |
全國佛學論文聯合發表會論文集（第33屆）
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| 出版日期 | 2022.09.24 |
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| 頁次 | 1 - 24 |
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| 出版者 | 圓光佛學研究所 |
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| 出版者網址 |
http://www.ykbi.edu.tw
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| 出版地 | 桃園市, 臺灣 [Taoyuean shih, Taiwan] |
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| 資料類型 | 會議論文=Proceeding Article |
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| 使用語言 | 中文=Chinese |
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| 附註項 | 作者為國立政治大學宗教研究所碩士班。 |
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| 關鍵詞 | 二元分立=duality; 金剛經= the Vajra Diamond Sutra; 二道五菩提=Two Paths and Five Stages of Enlightenment; 不二=non-duality |
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| 摘要 | 美國靈性與意識研究領域學者 Ken Wilber,在其著作《意識光譜》一書中,提出「二元分立論」,主張人類的意識,源自於宇宙合一的「一」。這個「一」,隸屬於神性,遍及一切、超越一切,是存在的存在,沒有時空、主客體之別,是生死合一、究竟圓滿的;但在歷經無數次一分爲二的「進化」過程中,導致原本「一」的樣貌,支離破碎。Ken Wilber 認為,既有進化,就有退化;「一」是分立進化的起點,也將是反轉退化的終點,甚至等同於佛法強調的「不二」、「無我」、「實相」。然而,這與佛法的真義,卻有天壤之別。「二元分立論」強調二元分立的起點,是因為人們有所區別,於是從「宇宙合一」開始分離,形成主體的「我」與客體環境的「存在層」;又因為有主客體相對的概念,有存在,就有不存在,於是繼續分立為「存在的生」與「不存在的死」,而進入意識明確的「自我層」,隨即再進入身心分裂的「陰影」。KenWilber 主張,了解從最高階的神性,到靈魂、心智、身體、物質等層次的分立過程,是為了協助人們覓得一條反轉回歸至宇宙合「一」的路徑。然而,這些都是站在「有」的立場著眼。法鼓山創辦人聖嚴法師曾說:「世上有很多人修道,以為道的最高層次是萬物同歸,故也認為任何修行,皆與佛道同源。」2 事實上,佛法的根本理論是「緣起」,強調一切萬物,不過只是因緣和合、暫時存在的現象,並沒有一個真實存在的「一」。「見緣起,即見法;見法,即見空;見空,即見佛」,這也正是釋迦牟尼佛證悟宇宙人生的實相。聖嚴法師也曾明確指出,
「佛性就是空性」、「佛法是「不二」之法」,而修行的最終目的,就是要讓自己回歸與佛平等「不二」的本來面目,而非 Ken Wilber 所認為的宇宙合「一」。佛法定義的「不二」之法,是即一即二、非一非二,離開兩邊,也不執著中間,並且能夠在日常生活中運用的修行方法。修行,固然有層次、有步驟,但是,修行的最高層次,就是沒有層次,前提是要先有「一」才能有「不二」。本文以《金剛經》「二道五菩提」 為例,說明想要成就佛道,必須經過兩大階段,一是般若道,著重於自利;一是方便道,著重於利他。般若道的修行,自「發心菩提」開始,歷經「伏心菩提」,一直到「明心菩提」,以出離心證得無我的空慧。這個階段,也是 Ken Wilber 以為的明心見性,也是宇宙合一的「一」。事實上,以成就佛道的路徑而言,完成般若道的修行,只是「一」,必須繼續完成方便道的修行,二者合一,才算究竟圓滿。由此來看,這個「一」可說是修行的關鍵支點,它是方便道的起點,也是修行的中點,但,絕非終點。本文將以文獻探討法,深入分析「二道五菩提」的修行方法,其關鍵支點與「二元分立論」所定義的「一」有何不同,藉此釐清佛法「不二」的正確觀念與修行方法。
Ken Wilber, a U.S. scholar in the field of spirituality and consciousness, discusses the concept of “dualism” in his book, The Spectrum of Consciousness. He suggests that human consciousness originates from a single Cosmic onsciousness—the One. One is divine, all-encompassing and -transcending. It is the essence of existence, non-dualistic, timeless and space-less. It is the unification of birth-and-death, complete and utterly perfect. However, through an “evolution” of repeated binary splitting, One has become fragmented. Wilber then asserts, when there is an evolution, there is a devolution—One was the starting point of the splitting evolution, and One as was also the endpoint of the degenerate devolution. According to his logic, One is equivalent to the concepts of “non-duality,” “no-self,” and “True Suchness” in Buddhism. However, Wilber’s supposition is actually in direct contradiction with Buddha’s real teaching.
The “binary opposition” theory explains that human’s differentiation was the
impetus that split the Cosmic One into the subjective ego and the objective existential
level. With the establishment of the subject-objective opposition, the notions of existence
and non-existence were formed, further divided into the existing-living and non-existing-
death, then entering into the level of ego with a clear conscious awareness, finally into
the Shadow Level, where the mind and body became separated. Wilber explains the
purpose of mapping out this sequence—from the Divine, to the soul, consciousness,
physical body, and the material plane—is to help people find a way back to the Cosmic
One. Nevertheless, Wilber’s paradigm is based on “existence.” The founder of Dharma
Drum Mountain, Master Sheng Yen, had once said, “Many practitioners believe the
highest attainment is ‘all returning to One.’ They therefore [wrongly] infer that many
paths practices are of the same origin as Buddhism.” Actually, the fundamental principle
of Buddhadharma is “dependent arising,” emphasizing that everything are temporary
phenomenon manifested via causes and conditions. A real, substantive “One” does not
exist. “Seeing dependent-arising is seeing the Dharma. Seeing the Dharma is seeing
Emptiness. Seeing Emptiness is seeing buddha.” This is the universal truth Shakyamuni
Buddha realized. Master Sheng Yen also pointed out, “The Buddha Nature is the Nature
of Emptiness,” and “Buddhadharma is the teaching of non-duality.” Therefore, the ultimate goal of practice is to return to the original state, one that is non-dualistic and
same as the buddhas. The goal is not Wilber’s Cosmic Oneness.
According to the Buddhist definition, “non-duality” is simultaneously one-and-two,
which can also be said as not-one and not-two. It is not bound by any binary
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| 目次 | 一、「一」的定義 6
(一)「二元分立論」的進化與退化 6
(二)漢傳禪法即一即二的「不二之法」 9
二、「二道」是即一即二 11
(一)著重「信解行證」的般若道 12
1、信 12
2、解 13
3、行 13
(1)正行:持戒、修定 14
(2)助行:懺悔、布施 19
4、證 20
(二)著重「利益眾生」的方便道 21
三、以「不二」圓滿「一」的妙用 22
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| 點閱次數 | 228 |
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| 建檔日期 | 2022.10.06 |
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| 更新日期 | 2023.09.22 |
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