从“即心即佛”到“非心非佛”:南禅美学思想嬗变轨迹

发布时间：2018-03-31 12:41

本文选题：即心即佛　切入点：非心非佛　出处：《西北师大学报(社会科学版)》1997年03期

【摘要】：禅学是一种生命哲学和生命美学，，它把心性作为理论基石。心的内涵涉及到审美本体论。在早期禅宗向中国式禅宗的过渡期中，北方禅宗以心为根本的思想，已使禅法由外在的形式向内在的感悟倾斜，从而将禅修行变成了纯粹的心灵体验，这是过渡的第一阶段。而以慧能为代表的南方禅宗提出的“即心即佛”的命题，则是过渡的第二阶段。他们把心性自觉、心灵体验提升为自心自悟式的刹那间的自我肯定，但他们却未摆脱人性与佛性、污染心与清净心的二元分别。而南禅发展到马祖道一的阶段，他在继承“即心即佛”和般若实践的基础上，根据般若空观的原理，认为“即心”即被心缚，“即佛”即被佛缚，把“心”、“佛”都视为空的。为了防止学人对“即心即佛”的执著
[Abstract]:Zen is a philosophy of life and aesthetics of life.The connotation of mind involves aesthetic ontology.In the transitional period from the early Zen to the Chinese Zen, the northern Zen thought based on the mind has made the Zen method tilt from the external form to the inner feeling, thus turning the practice of Zen into a pure spiritual experience, which is the first stage of the transition.The proposition of "mind is Buddha" put forward by Southern Zen, represented by Huineng, is the second stage of the transition.They elevate their mind consciousness and spiritual experience into the self-realization of the moment of self-affirmation, but they have not got rid of human nature and Buddha nature, pollute the dual difference between mind and pure mind.On the basis of inheriting "mind is Buddha" and Prajna practice, and according to the principle of Prajna emptiness, he thinks that "mind" is bound by heart, "Buddha" is bound by Buddha, and "heart".The Buddha is regarded as empty.In order to prevent the scholars from clinging to "the heart is the Buddha"
【作者单位】：四川师范大学文学研究所
【分类号】：B83-09

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