中国佛教心性论的形而上特征

The Metaphysical Feature of the Study of Mind in Chinese Buddhism

中国佛教把心性问题的探讨提升至本体论的高度。“心体”“理体”是中国佛教心性论建构其形而上学体系时最为重要的思维层面。以心体为基点,将理体落实于心体就形成“心性本体”,这是中国化佛教诸宗心性论的要点之一。天台宗确立的心性本体为“一念无明法性心”,华严宗确立的心性本体为“自性清净圆明体”即“一真法界”,禅宗的心性本体为“自心”。而法相唯识宗则持心体与理体两分的立场,其心体即阿赖耶识本体内含的无漏种子是连接心体与理体的媒介。上述四宗的心性本体都具有实体化倾向——将心性本体当作确定的、真实的存在,但与将实体视为独立存在、没有活动的“绝对”的西方哲学,迥然不同。“心”既是众生解脱成佛的主体,也是世间“诸法”之所以“生起”“存在”的最终根据。因此,隋唐佛教诸宗所确立的心性本体便一身兼二任,既是“人本”和修行意义上的本体,也是现象世界的本体。

The discussion of the study of mind has raised the height of the ontology in Chinese Buddhism.The mind-ontology and the truth-ontology are the most important intellectual levels for the study of mind in Chinese Buddhism,by which Buddhism establishs its metaphysical system.Based on the mind-ontology,one of the points of localized sects of Buddhism,truth-ontology was to connect the truth-body to the mind-body and formed the study of mind ontology.Tiantai sect established its mind-ontology as“the ignorance of one thought is pure mind”,while the Hua-yen sect set its mind-ontology as“one’s own nature is of satisfactory purity”or as“a true dharmadhatu”,and the Chan sect’s mind-ontology was the“mind of its own”.Otherwise,the Vijnaptimātratāschool took the standpoint by separating themind-ontology and the truth-ontology.The undefiled seeds in the mind ontology or in the alayaconsciousness are the medium to link the mind-ontology and the truth-ontology.The mind-ontology of the above four sects all possessed the substantive tendency,namely that,they all regarded the mind-ontology as something certain and real,whichare totally different from what western philosophy has put forward.The western philosophy sees the substance as something absolute,with the quality of independence and no action.Mind is not only the subject for the living creatures to liberate and attain Buddhahood,but also it is the ultimate basis for the dharma to rise up and exist.Therefore,the mind-ontology in the sects in Sui and Tang dynasty had two missions.On the one hand,it was the ontology in the sense of living beings and the practice of Buddhism.On the other hand,it was the ontology of the phenomenological world.