"即心即佛"到"非心非佛"的理论意义

佛学由于自身带有否定性的特点,一开始就有回避稳定,消除差别的理论取向。随着佛学初期的此岸与彼岸外在世界的二元对立逐渐内化为内心的迷悟时,垢净二元矛盾在“心”的形式下获得了某种统一。而当说明人成佛的可能,树立人成佛的信心时,则必然强调众心皆有佛性的必然和一阐提皆可成佛的实然,推导出本心澄明自足与佛性相同的本心论。但将自心与佛心等同时,为了解决垢染与佛性的关系问题,又引入了大乘空宗“双方泯灭”的方法。而这正是“即心即佛”到“非心非佛”命题转变的内在的原因之一,受此命题的影响而产生的对“空”的追求,反映在修持上,突出不可执着的特点,得出一切都是因传施教的法门。本文拟从此角度进行一定的说明。

Signification of Transition from "Heart Is Buddha" to "NO Heart, No Buddha"

Because of self-negative character of Buddhism,it focuses on blenching from stability and eliminating difference in the theory at the beginning.As the duality between temporality and the other shore is transforming into the conflict between puzzle and consciousness,it becomes the conflict in the heart.However,in order to explain the doctrine that everyone can become Buddha,it is necessary to emphasize on the similarity between heart and Buddha.So it clashes with the conflict in the heart.Buddhism has to rise the way of "empty" to solve this question.It is why the doctrine of "Heart is Buddha" changes into the one of "No heart,no Buddha".Its practice has character of "not persisting" on the influence of "empty".