论米庞嘉措“等性中观”哲学

On Mipham Gyatso s Philosophy of Equality in Madhyamika

为打通佛教中观唯识二大车轨以及藏传佛教各派之教证,形成一整体中观哲学。米庞大师按“四法”:“空性、双运、离戏、等性”,将中观哲学分为由低到高的四个等级和四个认知阶段。虽然“四法”均是在胜义层面对空的理解,但单空、双运空、离戏空(离边空)均是权而非实,是为了引导不同根器的众生而说的相似(随顺)胜义,还不是真实(究竟)胜义。“等性中观”是最高阶段的究竟中观。他以其独创“等性中观”一统先哲们各种中观哲学,并使之成为一个逻辑严谨的中观哲学理论体系。米庞大师还运用“二理”(胜义理、世俗理)对中观与唯识进行了整合。即从能境角度看是圣智(胜义智)还是俗智(世俗智)在作抉择;从所境角度看,抉择的对象是胜义谛还是世俗谛。所以,二理是通往二谛的路径与方法。虽然中观各派之间以及中观同唯识之间的观点虽有高低之分,但造成这种差别的根源不是各宗派论师本身的智慧优劣,而是各派所化众生根器不同。

Mipham Gyatso s mentor was Jamyang Khyentse Wangpo,the initiator of the Rime Movement(also known as the Non-Denominational Movement).Under the influence of the guru,he attempted to use the philosophy of“equality in the Middle Way”(Madhyamika)to connect the two major tracks of Buddhist Middle Way and Consciousness-Only,as well as the teachings of various schools of Tibetan Buddhism,forming a holistic philosophy of the Middle Way School.The“approximate ultimate truths”and“real ultimate truths”are two very important new concepts that Mipham Gyatso creatively extracted from the philosophy of the Yoga Middle Way of Master Jihu(Zhi-ba-vtsho).This division is the fundamental basis for his construction of the“equality in the Middle Way”(also known as the Grand Middle Way or dBu ma chen po).Master Mipham divided the philosophy of Middle Way into four levels and four cognitive stages,from low to high,based on the“four laws”:emptiness(kongxing),union(shuangyun),deliverance(lixi),and equality(dengxing).Although the“four laws”are all understandings of emptiness at the level of ultimate truth,single-emptiness,union-emptiness,and deliverance-emptiness are all the phenomenal rather than absolute reality,and are approximate(obedient)ultimate truths to guide sentient beings with different roots,rather than real(actual)ultimate truth.The“equality in the Middle Way”is the ultimate Middle Way of the highest stage.The understanding of the core concept of Buddhism,“emptiness”,reaches the highest level of“real ultimate truth”from the first three“similar ultimate truths”.This is a holistic philosophy of the Middle Way that combines the philosophical views of various schools of Tibetan Buddhism,but it is not a mechanical addition of these schools of philosophy.Instead,it unifies the various philosophical views of the predecessors with its unique creation of the“equality in the Middle Way”and makes it a logically rigorous theoretical system of Middle Way philosophy.Regarding the integration of Middle Way philosophy and Consciousness-Only,he uniquely uses the“two principles”(ultimate truth theory and secular theory)to explain it:From the perspective of the realm of ability,whether it is the Holy Wisdom(ultimate truth wisdom)or the Common Wisdom(secular wisdom)making the choice;from a situational perspective,the object of choice is the ultimate truth or the secular truth.So,the“two principles”are the path and method to the two truths.It is precisely because of the level of wisdom in decision-making,whether it is true or false,that“various sects have emerged,both internally and externally”.The doctrine of Zhongguan Shengyi(ultimate truth in the Middle Way)is to follow the viewpoint of Nagarjuna s Fundamental Wisdon of the Middle Way,considering all law of choices as emptiness while the consciousness-only secular doctrine is to conduct a logical analysis based on the path described in Pramanavarttika by Dharmakirti.Although there are differences in the views between different schools of the Middle Way,and between the Middle Way and the Consciousness-Only,the root of these differences has nothing to do with the wisdom level of the teachers of various schools,but have to do with the foundation of sentient beings guided by each school.Some require the use of sacred wisdom,while others require the use of secular wisdom.