30肖黎民在现代判教中重构文殊智慧.docx

1、30肖黎民在现代判教中重构文殊智慧在現代判教中重構文殊智慧肖黎民 山西省忻州師範學院五臺山文化研究所所長內容摘要：通過經典還原與哲學梳理，我們發現文殊智慧業已構成一個本體論、認識論、實踐論諸論俱全、內在融貫的佛學體系。在此基礎上，本文又進一步從大乘佛教的內在精神和中國佛教的根本特色出發，根據“菩薩四德”和“三聖圓融”的義理結構，對文殊智慧進行了一次嘗試性的現代“判教”與重新定位，以此彰顯文殊智慧的佛學特色及其在現代轉型中的大機大用。關鍵詞：文殊智慧 菩薩信仰 現代判教 佛學定位 現代轉型在為首屆世界佛教論壇提交的論文文殊智慧的和諧原理中，作者已經對文殊智慧的內在邏輯與義理結構作了初步的梳理與描

2、述。在此基礎上，本文試圖進一步從大乘佛教的內在精神和中國佛教的根本特色出發，根據“菩薩四德”和“三聖圓融”的義理結構，對文殊智慧進行一次嘗試性的現代“判教”與重新定位，以此彰顯文殊智慧的佛學特色及其在現代轉型中的大機大用。眾所周知，判教是印度佛教中國化過程中一種極具創造性的理論定位方法，中國佛教各宗大多皆在判教基礎上得以形成，充分體現了多元一體、和諧共處的精神。當然，各宗對於判教方法的運用各有不同。南地諸家多側重佛說法的形式，根據歷時性加以排列，輔之以教理的層階；北地諸師多側重佛說法的內容，根據教理的層階性加以融貫，輔之以時間的序列。這樣，就形成了天臺宗的“五時八教”、法相唯識的“三時教”、華

3、嚴宗的“五教十宗”等。總的來看，佛教傳統的判教方法其共同的特點是以佛說義理的淺深、說時的先後來進行分科判別的，有其合理性，也有其局限性。其實，根據佛教的全部義理，判教還有著十分廣闊的科別延伸空間。現代人完全可以繼承、發揚、改造佛教傳統的判教精神和判教風規用之於我們今天的理論創新。在這方面，新儒家已經進行了卓有成效的嘗試。梁漱溟劃分“三種不同價值取向的文化形態”、熊十力的“性智和量智”之別、唐君毅的“心靈九境”說、牟宗三“儒為正盈、佛道為偏盈”的判斷，方東美關於中西方“契理文化、尚能文化、妙性文化”的歸納，皆可說是對佛家判教方法的合理性繼承、創造性運用。本乎此，我們想從大乘佛教的內在精神出發，為

4、文殊智慧進行一次“現代判教”。大乘佛教的內在精神由四個方面構成，即：悲、智、願、行。四者共同形成了完整一體的佛的精神。彼此之間的邏輯關係是，無願不成悲，無悲不為智，無智難以行。這裏，“願”即發菩提心，這是成就佛菩薩的首要環節；“悲”即慈悲，拔眾生苦為悲，與眾生樂為慈，最後需無緣大慈、同體大悲，這是佛家的根本精神；“智”即般若，這是成就佛菩薩的關鍵所在；“行”可通俗地解釋為將願、悲、智付諸于普度眾生的具體實踐，這是佛教精神全部的落腳點。這四者其實不能分開，它們是四而一、一而四的關係。所有的佛、菩薩都體現了這四種精神，所謂菩薩“四德”，指的就是這四個方面。在大乘佛教裏，菩薩是“上求佛道、下化眾生”

5、的典型代表。他們修證的果位高於阿羅漢、低於佛。自覺者為阿羅漢，自覺覺他者為菩薩，覺行圓滿者方為佛。所以，在中國佛教裏，分別以文殊菩薩表徵佛的智慧、以觀音菩薩表徵佛的慈悲、以普賢菩薩表徵佛的悲行、以地藏菩薩表徵佛的悲願，並以五臺山作為大智文殊的道場、以普陀山作為大悲觀音的道場、以峨眉山作為大行普賢的道場、以九華山作為大願地藏的道場。這就意味著在成佛的路上，悲、智、願、行缺一不可，四者皆備方可圓滿為佛。從這個角度上看，四種精神、四大菩薩沒有高下之分，它們皆在各自的側重點上表徵著佛的精神和佛的理體。但是，大乘佛教也特別強調，一切諸佛菩薩莫不從“般若波羅蜜多中流出”，這也就是說，般若智慧是成就佛菩薩的

6、關鍵，這也是佛法與所謂“外道”最大的區別之處。離開般若智慧，悲、願、行皆失去了佛教特有的意義。所以，在大乘佛教中，文殊菩薩是諸佛之師、菩薩之母，一切佛菩薩皆受文殊教化，因此，文殊菩薩在大乘佛教中享有崇高的地位，被當作“法王子”，而且往往是大乘法會中請法的首席菩薩，佛教聖地五臺山也因此被稱為四大佛教名山之首。同樣也是由於這個原因，佛學被稱為智慧之學。從上述情形判斷，文殊智慧哲學所處的地位也就不言而喻了。另外，根據華嚴學中著名的“三聖圓融”的思想也可疊證此論。華嚴經尊奉毗盧遮那佛，而以文殊和普賢並列為上首菩薩和左右協伺，文殊主智，普賢主理，合稱華嚴三聖。在華嚴三聖的關係中，文殊、普賢為因，毗盧遮那

7、佛為果；在文殊與普賢的關係中，文殊司智，為主體；普賢司理，為客體。主體融入客體，相入相即，互攝互入，便是“三聖圓融”。這是對文殊所處地位與表徵特性的另一種說明。鄧子美先生認為，雅典娜是西方的智慧之神，與之相對應，文殊也可作為東方智慧的一種象徵。對東方智慧，文殊究竟是否具有足夠的代表性，這種觀點可以商榷和討論，但在認為文殊體現了東方智慧這一點上，唐代李通玄早有高論在先，不過立論的角度有所不同。鄧子美先生的觀點在某種程度上可說是李通玄觀點的一種現代回應。李通玄所著的新華嚴經論以周易會通華嚴，在對文殊菩薩全面評述過程中，強調東方的智慧、光明優於西方的悲苦、黑暗，宣傳中國佛教的智慧解脫精神。將文殊確立

8、為東方智慧的代表，既抬高了文殊的佛教地位，又表明了東方智慧的優越性，可謂是以周易會通華嚴所進行的一次方法殊異的“判教”。總體來看，其理路和結論既能另闢蹊徑、獨樹一幟，又可自圓其說，雖不必完全征信，但亦可聊備一格。聯繫到文殊是從寶英佛土那邊來的東方菩薩和文殊道場在東北方清涼山的說法，似乎可以確定的一點是，文殊在空間概念上與東方有著密切的聯繫，而且文殊又是佛家智慧的表徵。從這個意義上講，說文殊是東方智慧的象徵也並非空穴來風的隨意立論。不過，李通玄所言的東方和西方與鄧子美先生所講的東方和西方在概念上不可同日而語。但以鄧子美先生的東西方概念來比較兩種智慧的不同風格也是一個很有意義的視角。如果說東方文化

9、的確表現出“靜”的特點的話，那麼，由文殊所表徵的佛家智慧同樣也典型地體現出由定生慧、直覺靜觀的東方氣質。不過，這種智慧是否可以代表、象徵和涵蓋所有的東方文化並取得廣泛的認同，則又另當別論了。另外，面對所出現的現代性危機，有些西方學者也提出了到東方古老的“元智慧”中尋找對治良方的主張。他們認為，近代西方的理性主義、二元對立思維、技術主義、消費主義和人類中心主義導致了生命的外化傾向和人與自身外在環境的緊張，將人變成“消費文明下的快樂奴隸”和“增長癖患者”，人實際上已經在這種物質、金錢、欲望、利益的偏執中被異化和扭曲，出現了放縱的“進步”和文明的病態，背棄了人類美好的本性與精神理想。這種所謂的發展和

10、進步帶來的卻是人類的苦難和一顆受傷的星球。而使這種畸形文明和病態生存得以矯正和根除的整體有機觀、靈性思維、和諧圓融、少少益善等大全中和智慧卻完整地保存在東方文化的傳統根脈中。所以，西方文明需要重新調過頭來汲取東方思想傳統中的生存智慧，用前現代的、非西方的思想來補救誤入歧途的西方工業文明對人性的扭曲，找回被資本主義破壞了的那種人與自然的依存關係。真正的生存和諧應當是既不傷害自己也不傷害他者。要通過節制人的野心和貪欲來達到人與自然資源間的平衡，以求得樸素簡單的生存需求為限度，儘量回避人為地追逐生產強化和放縱消費的做法，最小限度地妨害自然，最大限度地防止生產強化，使“天與人不相勝”的純樸和諧狀態得以

11、長久維持，同時要學會從內在的心靈中汲取永不枯竭的快樂源泉，以此來重建新的文明發展模式和新的精神傳統，重新恢復人類本有的美和聖性。這可以說是另一種版本的“東方智慧優越論”，不過與李通玄當時的語境抑或語義已有明顯的差異。它所體現出來的是一種尋求文化互補、文化整合與文明重新定向的理論自覺。那麼，西方學者欲通過迂回中國、迂回東方的方式重新進入西方思想，中國或東方學者是否也可以通過迂回西方的途徑，“析異觀通、舍短融長”，重新進入本土的文化與思想傳統呢？值得我們深思。Reconstructing Manjusri Wisdom in Modern Teaching ClassificationXiao L

12、i-minAbstract: By returning to sutras and examining from a philosophical perspective, we find Manjusri Wisdom has formed a Buddhist system inherently mixed with ontology, epistemology and practice. This paper proceeds from the inner spirit of Mahayana Buddhism and the fundamental features of Chinese

13、 Buddhism, and makes a further attempt of modern Buddhist teaching classification and re-orientation to Manjusri Wisdom according to the doctrine structure of Bodhisattvas four virtues and the perfect interfusion of the three Buddhist Saints (Mahavairocana, Manjusri and Samantabhadra), therefore, th

14、e features of Buddhist studies and the great significance of Manjusri Wisdom in modern transformation would be more conspicuous.Key words: Manjusri Wisdom Bodhisattva belief modern teaching classification Buddhist orientation modern transformationThe author has made a preliminary statement and exami

15、nation to the inner logic and doctrine structure of Manjusri Wisdom in the submitted paper Principles of Harmony in Manjusri Wisdom for the first World Buddhism Forum. The present paper proceeds from the inner spirit of Mahayana Buddhism and the fundamental features of Chinese Buddhism, making a fur

16、ther attempt of modern Buddhist teaching classification and re-orientation to Manjusri Wisdom according to the doctrine structure of Bodhisattvas four virtues and the perfect interfusion of the three Buddhist Saints (Mahavairocana, Manjusri and Samantabhadra). Therefore, the features of Buddhist stu

17、dies and great significance of Manjusri Wisdom in modern transformation would be more conspicuous. It is common knowledge that teaching classification is a method of theoretical orientation with great creativity in the course of the Sinification of Indian Buddhism, and most Chinese Buddhism schools

18、established on the basis of teaching classification have embodied the spirit of multi-factors in one body which sees their co-existence in harmony. Of course, various schools classify the teachings in different methods. The Buddhist schools in southern China emphasizes the forms of kyamunis teaching

19、 , based on time period and assisted by the levels of doctrines. The masters in northern China places great stress on the content of kyamunis teaching, merged according to the levels of doctrines and assisted by time period. Tiantai, taking the Lotus Sutra as its basis, classifies the other Buddhist

20、 sutras into five periods and eight types of teachings; the Consciousness-only sect of Buddhism classifies the three time divisions of the teaching, the Huayan school asserts that the whole of Buddhism has Five Components and Ten Sects of Teachings etc. To sum up, the common characteristics of tradi

21、tional methods of teaching classification is to classify according to the levels of kyamunis teaching and time period, with both rationality and limitations. In fact, teaching classification still has broad extending space on the basis of all the Buddhist sutras. Therefore Contemporary people can in

22、herit, develop and transform the spirit and style of traditional teaching classification to make theoretical innovation today. In this respect, the Neo-Confucian scholars have made some very fruitful attempts. Liang Shuming holds that there have been three cultural approaches or directions regarding

23、 the solutions to three kinds of problems facing humans, Xiong Shili concerns the relationship between natural wisdom (xing zhi 性智) and gained knowledge (liang zhi 智), Tang Junyi puts forward “the theory of Nine Horizons of the Mind”, Mou Zongsan justifies that “Confucianism is the primary and Buddh

24、ism is the secondary”, Fang Dong-mei summarizes Western and Eastern cultures as three types：“PrincipleType culture, Ability-Type culture and Being-Type culture” etc. All the above can be considered as reasonable inheritance and creative application. For this reason, we try to start at the internal s

25、pirit of Mahayana Buddhism, applying a modern teaching classification to Manjusri Wisdom.The internal spirit of Mahayana is composed of four parts: Compassion, wisdom, vow and conduct. The four parts form a whole spirit of Buddha. The logical relationship is: There is no compassion without vow, no w

26、isdom without compassion, no conduct without wisdom. Here vow means developing the lofty aspiration, or bodhicitta This is the first step to attain enlightenment. Compassion means giving happiness and eliminating anguish, and is Great love and Great pity to all living beings. This is regarded as the

27、 fundamental spirit or the root of Buddhism. Wisdom means Prajna in Sanskrit, which is the key of achieving Buddhahood. Conduct can be explained as the practices of vow, compassion and wisdom in the course of wide relief of all sentient beings, and is the foothold of Buddhism spirit. The four are on

28、e, and the one is four. All Buddhas and Bodhisattvas embody the four spirits, namely four virtues of Bodhisattvas. In Mahayana Buddhism，Bodhisattvas vow is the pursuit of Buddhahood and the salvation of others and of all. A Bodhisattvas rank is higher than an Arhats and less high than Buddhas. One w

29、ho awakens oneself is called an Arhat, One who attained self-enlightenment and enlightenment of others is called a Bodhisattva, One who reaches perfect enlightenment is called Buddha. Therefore, In Chinese Buddhism, Manjusri represents transcendent wisdom of Buddha, Avalokitesvara the infinite compa

30、ssion and pity, Samantabhadra, the great conduct, Ksitigarbha, the great vow. Mount Wutai is regarded as the sermon place of Manjusri, Mount Putuo as that of Avalokitesvara, Mount Emei as that of Samantabhadra, and Mount Jiu Hua as that of Kstigarbha. On the path to the Buddhahood, none of the four

31、virtues is dispensable. One will never achieve Buddhahood unless he has possessed the four virtues. It is hard to tell which is gaining the upper hand among four virtues and four Bodhisattvas. From this perspective, they represent Buddhas spirits and the essence of myriad existences at different poi

32、nts. But Mahayana gives special emphasis on an opinion that all Buddhas and Bodhisattvas origin from prajna，that is to say, prajna is the most important element of becoming Buddha and a Bodhisattva. This is the marked difference between Dharma of Buddhism and that of non-Buddhism. Compassion, vow an

33、d conduct would lose the peculiar meaning of Buddhism without wisdom. So in Mahayana Buddhism, Manjusri is the teacher of seven successive Buddhas, and the mother of the Bodhisattvas; all Buddhas of the past became enlightened through Manjusris teaching. Therefore, Manjusri holds a high position in Mahayana B