“一心开二门”——梁启超论中西哲学述评

“Two Gatesin One Mind”——Liang Qichao’s Comments on Chinese and Western Philosophy

1920年代关于《大乘起信论》真伪及其价值问题的争论,是近代佛学讨论的焦点问题。梁启超热情地肯定《起信论》为中国人所作,为中印文化的结晶,是人类最高智慧的产物。《起信论》“一心开二门”的思想对任公的哲学思想影响甚巨,他先后以此评论过康德的“真我”与现象之我、孟子的性善论/荀子的性恶论、宋儒义理之性/气质之性、老子的道论等等。不可否认,这些比附有种种牵强附会之处,相互之间可能会造成某种遮蔽,而不是澄明。但不得不承认,“一心开二门”的理论不失为一种有着普遍适用性的“公共哲学模型”,所以梁启超常用之分析一切带根本性的哲学问题。任公把“一心开二门”作为根本的哲学方法来解释康德和儒学,这对现代新儒家特别是牟宗三有着深远的影响。

The debate concerning the authenticity and value of Ma-hayana Sraddhotpadasastra in 1920 is the central issue in the discussions of early modern Buddhism.Liang Qichao favorably confirms that Sraddhotpadasastra is written by Chinese people;this book is the fruit of Chinese and Indian culture,and is the product of the highest wisdom of human beings.The idea of"two gates in one mind"in Sraddhotpadasastra has a great impact on Rengong's philosophical thoughts;from this perspective,he successively comments on Kant's true self and phenomenal self,Mencius’s doctrine of good human nature and Xunzi's doctrine of evil human nature,Yili nature and physi­cal nature of Confucians in Song Dynasty,Laozi's theory of Dao and so on.There is no doubt that these comments have the problem of eisegesis which might veil some points but not otherwise.However,the theory of"two gates in one mind"could be a model of public philoso­phy with universal validity,and so Liang Qichao often uses it to analyze any fundamental philosophical issues.Rengong regards"two gates in one mind"as the fundamental philosophical method to interpret Kant and Confucianism,which has far-reaching effects on modern Neo-Confucianism,especially on Mou Zongsan.