現代佛學思想系譜之分野：以《大乘起信論》真偽之爭為契機= Division of the Genealogies of Modern Buddhist Thoughts: On the basis of the Debate on Authenticity of The Awakening of Mahāyāna Faith
Since 1920, Chinese scholars have been showing interest in the research made by Japanese scholars in textual authentication of The Awakening of Mahāyāna Faith. Liang Qichao started to introduce the achievements into the academic circle of China, thereby eliciting the long-lasting debate on the authenticity of The Awakening of Mahāyāna Faith. Taking this complicated case of Buddhism as a landmark or watershed, the modern Chinese Buddhist thoughts, which used to appear harmonious, can be generally classified into three distinct schools. The believers of the first school, who are mainly lay Buddhists from The Chinese Metaphysical Institute, hold that The Awakening of Mahāyāna Faith is a false Buddhist classic. Standing on the foot of Xuanzhang’s Thought of Consciousness-Only, they criticize intensively the creeds of this scripture, and meanwhile repudiate totally those sects of Tiantai and Huayan, which are established according to the doctrines of The Awakening of Mahāyāna Faith, hoping that Chinese Buddhism can return to the clean nature, and suit the development of the Thought of Consciousness-Only, which accords with original dogmas of Indian Buddhism. Taixu and Yinshun, the representatives of the second school, believe in Humanistic Buddhism, and approve of the value of the doctrines in The Awakening of Mahāyāna Faith. In view of the criticism from The Chinese Metaphysical Institute, Taixu thinks that the scripture, as the classic of the Sect of Thusness, does not go against the principle of the Thought of Consciousness-Only, and has its own complete theoretical system. Yinshun mainly accepts Taixu’s ideas and makes it more reasonable and compact. The third group refer to New Confucian Buddhism, represented by Xiong Shili and Mo Zongsan, who praise highly its Chinese characteristics since the scripture was created by Chinese scholars. Having debated with Lu Cheng about many basic issues related to Buddhism, Xiong Shili maintains somewhat the value of this scripture. Mou Zongsan carries forward his teacher’s thinking, by criticizing the doctrines held by the scholars of The Chinese Metaphysical Institute and defending the legality of the sects of Chinese Buddhism. In his remaining years, he advocates enthusiastically the theoretical structure of “One-Mind-Two-Gates” from The Awakening of Mahāyāna Faith. Among the three schools in modern Chinese Buddhism which are formed on the basis of the debate on the authenticity of this scripture, the school of Humanistic Buddhism has gradually become the mainstream since its views are thought to be comparatively justifiable and compromising, while the other two schools have left us a lot of questions to reconsider and probe worthily, because their views are contrastive sharply and having advantages respectively.
