“不二法门”在中土理论形态的变迁

The Innovation of Theory of "Non-Duality Dhrama-Gate" in Chinese Buddhism

"不二"思想在印度的《奥义书》哲学和佛教哲学中均有表达。汉译佛教经论对"不二法门"的诠释明显不同。阿含经类和早期般若经典均重视否定"二边"以至"中道"。至《维摩诘经》出现,对"不二法门"的表达才比较完备,兼具肯定与否定的形态。而在中国传统文化注重现世的影响下,汉传佛教越来越强调"不二法门"肯定性的一面,加快了佛教中国化的世间化进程。南宗禅的繁荣、人间佛教运动的兴盛,都可以看作是重视"不二法门"肯定性一面的结果。在"人间净土"目标的推动下,当代人间佛教在各项社会事业和活动中异常活跃。也正因为如此,人间佛教在大举进入世俗社会的同时,如何保持出世精神、坚持佛教的超越性,成为当代人间佛教发展的一个隐忧。

The thoughts of ＂non-duality＂ were expressed in Indian Upanishad and Buddhist scriptures. In Chinese Buddhist scriptures, there are lots of different interpretations on ＂ non-duality Dhrama- gate＂. Both Agama and early Prajnaparamita aimed to obtain＂majjhima patipada （middle way）＂ by de- nying ＂duality＂. The connotation of ＂non-duality Dhrama-gate＂ has not been complete until the emergence of Vimalakirti Sutra, which contains forms of both affirmation and negation. Under the influence of Chinese traditional culture, which focuses on current life, Chinese Buddhism increasingly em phasizes the positive side of ＂non-duality Dhrama-gate＂, gradually accelerating the process of the sini- cization of Buddhism. The prosperity of Southern Zen and the rise of humanistic Buddhism were both regarded as the consequence of affirmation of ＂non-duality Dhrama-gate＂. Promoted by the aim of ＂the pure land on earth＂, humanistic Buddhism of contemporary times devotes itself to many social affairs. Meanwhile, how does humanistic Buddhism insist on the spirit of retiring from society and the transcendence of Buddhism with its massive entry into secular society, could be an underlying apprehension of humanistic Buddhism.