禅学的“涉身化”及其对宋明理学的影响

“Embodiment” and Its Influence on Song-Ming Confucianism of Zen Buddhism

区别于外来佛学的禅学最为突出的哲学特征莫过于其"涉身化"。惟有基于这种"涉身化",我们才能理解禅学何以通过对切身的"自性"的强调,从出世走向入世,从知走向行,从本体走向工夫;惟有基于这种"涉身化",我们才能理解禅学如何以其"不立文字"的主张,从执于确指的语义学皈依因境设语的语用学,既成为中国语用论思想的集大成者,又使自身对佛学的清算从哲学的批判深化为语言的批判。同时,也惟有基于这种"涉身化",我们才能理解禅学何以在中国哲学史上具有承上启下的性质:它上宗先秦儒家为代表的"下学上达"的哲学传统,下开阳明心学的"无身则无心"的思想路线,从而为力辟朱子理学的准佛学的倾向,彻底终结佛学的"唯心主义"统治作出了不可磨灭的历史贡献。

The most prominent philosophical feature of Zen,which is different from foreign Buddhism,is its"embodiment".Only on embodied basis we can understand how Zen moves from nature to the life-world,from knowledge to action,from Onto to Kungfu by emphasizing the"self-nature"of the body.Only on embodied basis we can understand why Zen,with its"by means of non-literature"proposition,has become a master of Chinese pragmatics and deepened its own liquidation of Buddhism from philosophical criticism to linguistic criticism.Meanwhile,Only on embodied basis we can understand how Zen has the nature of connecting the preceding with the following in the history of Chinese Philosophy.It inherits the philosophical tradition of"knowing and doing"represented by Confucianism in the pre-Qin Dynasty,and integrates the ideological line of Yangming’s theory of mind,which is"no body is no mind",thus making an indelible historical contribution to the development of Zhu-Xi’s quasiBuddhist tendencies and the thorough end of the"idealism"rule of Buddhism.