论憨山德清“唯心识观”解庄

On Hanshan Deqing’s Interpretation of Zhuangzi with His“Mind-only”View of Knowledge

憨山德清为晚明四大高僧之一,《庄子内篇注》是其晚年心血之作。憨山德清据“唯心识观”将老庄之“道”判为阿赖耶识,以其虽未离识性,但亦为如来藏之随缘显现。憨山德清解庄主要从三个方面展开。在心性论层面,他将庄子之“真宰”解为人之自性,将庄子对圣人境界的探讨转变为对心性的探讨;在功夫论层面,他以“破我执”为核心,并借鉴天台宗止观思想解读庄子的功夫论;在体用论层面,他以《大乘起信论》“一心立二门”和华严宗“理事无碍”思想为依据,指出庄子虽以“无我”为体,但亦有涉世利生之用。憨山德清以“唯心识观”统摄三教,认为三教“心同迹异”“法法皆真”,因此他不仅“以佛解庄”,也“以儒解庄”,以此显示三教互通共融之理。

Hanshan Deqing was one of the four eminent monks in the Ming Dynasty,and his Annotations on Zhuangzi’s Inner Chapters was the work of his heart and soul in his later years.According to his“mind-only”view of knowledge,he defined the“Tao”of Laozi and Zhuangzi as the Arya consciousness,which was not separated from the nature of knowledge,but was a casual manifestation of Tathagatagarbha.He interpreted Zhuangzi from three aspects:in terms of the mind,he interpreted Zhuangzi’s“true sage”as the self-nature of man,and transformed Zhuangzi’s discussion of the realm of the sage into a discussion of mindfulness;in terms of cultivation,he took“breaking the I-obsession”as the core and drew on the Tiantai Buddhism’s idea of shamatha and vipashyana to understand Zhuangzi’s thought of cultivation;in terms of the theory of body and function,he held that although Zhuangzi advocated“no self”,his philosophy could help people live a better life.Hanshan Deqing integrated Confucianism,Taoism and Buddhism with his“mind-only”view of knowledge,arguing that the three religions are“same in mind and different in trace”and“all are true in law”.Therefore,he interpreted Zhuangzi with not only Buddhism but also Confucianism,showing that the three religions were interchangeable and harmonious.