从“无善无恶”看心学与佛学交融的可能与限度

The possibility and limit of the assimilation of learning of mind-heart with Buddhism examined by "neither good nor evil"

王阳明的"无善无恶"之说在后世引起了极大争论,批评者讥其"源于佛老"。本文通过分析王阳明"无善无恶"学说的提出及其思想内涵,并与佛教特别是禅学的"无善无恶"说进行比较,指出王阳明之"无善无恶"论与佛学确有共通之处,二者均认同本体界无善无恶,现象界有善有恶,均强调形上虚寂本体与形下现实生命的贯通。然心学之"无善无恶"论的理论依据为儒学传统之体用论,与佛教之缘起论迥然有异。就阳明心学的思想实质来看,是援释入儒而以儒为宗,心学与佛学是在保持各自差异基础上的交融。

Wang Yangming＇ s theory of ＂neither good nor evil＂ arouse great controversy. Some critics satirized it as originated from Buddhism and Taoism. Through analysis of the proposition and the connotation of Wang＇ s theory of ＂neither good nor evil＂ and comparison it with the theory of ＂neither good nor evil＂ of Buddhism, esp. of Chan school, this essay points out the similarities between Wang and Chan. They both hold that ＂neither good nor evil＂ exist in noumenon world whereas ＂good and evil＂ exist in phenomenon world. They both emphasize the mutual penetration between the empty and quiet metaphysical noumenon and the physical actual life. However, theory of ＂neither good nor evil＂ in learning of mindheart is based on Confucian traditional entity -function theory, which is totally different from Buddhist theory of interdependent origination. Yangrning＇ s theory is, in fact, Confucianism - oriented absorption of Buddhism into Confucianism, blending the learning of mind - heart with Buddhism keeping each one＇s characteristic independence.