“本觉”与“无我”——佛教“心性论”的主体与非主体之辨  

“Initial Enlightenment” and “Anatta”:Subject and no-Subject Discrimination of Mind Philosophy of Buddhism

作　　者：张震[1] 

机构地区：[1]东南大学人文学院

出　　处：《世界哲学》2016年第1期142-150,161,共9页World Philosophy

基　　金：江苏省普通高校学术学位研究生创新计划(项目编号:KYLX15_0204)的资助

摘　　要："本觉"之心体虽然具有自为、自使、自行和自止的主动性,但这一能动却与主体性哲学相异。"本觉"否定了心体的实体/实有性,强调觉心发起的"在世"和形式的"随机摄化"。在"非镜"的视域下,其"不以意识去思维意识、不以心捉心"消解了"自我意识"对整体时间的割裂。同时,不被意识割裂出来的"念"本身即成为"无我"的"第四时",即:"本觉"构建了一个无客体化行为的非对象性"主体",一个代词性的虚指"主体",它与普贤时间同一,是一个可不断生成和创造价值,同时也是在自我消融中的"无主体"之"主体"。这不仅是对汉传佛教"心性论"与原始佛教"无我论"的一种理论调和,也对进退维谷的当代主体性哲学具有某种借鉴意义。The heart nature of 'initial enlightenment' possess initiative of do-oneself,will-oneself,exerciseoneself and prevent-oneself,but this dynamic differs to the philosophy of subjectivity. ' The initial enlightenment' negates the entity heart nature,emphasizing the sense of heart-sponsored in the living world and randomly absorbing species.In the 'non-mirror' sight,what is done to think conscious with ones' awareness and not to catch heart with heart clears up broken integrity temporal with ' selfconsciousness' as fragmented.At the same time, 'mind' which is not to be separated out of consciousness become 'fourth time' of anatta,that is to say: 'The initial enlightenment' built a nonobjectifying behavior of non-target 'subject',which pronouns of virtual signified 'subject',and unity with Samantabhadra,and a constantly generate and create value,but also be a self-ablation ' nonsubject' and 'subject'.This is not only for the Chinese Buddhist philosophical interpretations,but also has reference to the dilemma of contemporary philosophy of subjectivity.

关 键 词：本觉 无我 主体性 代词性 第四时 

分 类 号：B94[哲学宗教—宗教学]