摘要
传统佛教和传统基督教都是持实在论立场的,但佛经和《圣经》中同时包含了非实在论的哲学思想。佛教的净土可以从非实在论的立场得到理解,而基督教的天国则可以在非实在论意义上得到解释。它们并不是一种外在的存在,而只体现人的生命状态。这一理解和当代非实在论宗教哲学具有很多契合的地方,基于非实在论的净土观和天国观颇有相通之处,这为在佛教和基督教之间展开有效的对话提供了哲学基础。
The Pure Land in Buddhism is in the Buddhist literature like The Sutra Platform Sutra, it is clear that the idea an independent objective time-space being （reality）, But of Hui Neng or The Sixth Patriarchs Dharma Jewel of Pure Land appears in the non-reallst sense. This idea is in accordance with the contemporary Western non-realist thought of Christian theology.
Basically, the faith of Christianity is realist. However, only a few of the Kingdom descriptions can be found in the Bible, and the interpretations of the Kingdom described in the lection are ambiguous. Anyhow,the existence of the Kingdom is a reality,and it is not a physical one out there but a kind of inner psychological feeling or experience.
The Kingdom is in our heart, but it is not independent of our preparation and creation. Jesus told us that we should be as a child in order to enter the Kingdom. Here “as a child” implies that we need to surpass the dualistic way of thinking. Adequate lections have shown that a non-realist idea of Kingdom is possible, although the word of Jesus may be interpreted differently.
In the West, due to the development of the contemporary linguistic philosophy, there has appeared a new trend of theological thought： the non-realist thought of Christian theology. One of its representatives is Don Cupitt in Cambridge University. In his book The Sea of Faith, Cupitt traced the history of Western non-realist thoughts, and concluded that “God is the sum of our values, representing to us their ideal unity, their claims upon us and their creative power. ”
According to this image, the goal of religions should never point to the reality out of languages. The description of Pure Land in The Sutra of Hui Neng is very much in accordance with the non-realist ideas of Cupitt. The Pure Land simply embodies our physical and mental state,but its traditional understanding is based on the Buddhist language concerning the Pure Land and its religious practice.
In the idea of non-realism,it is the language of a religious object that leads to the experience of this object, but not the converse. Therefore, the Pure Land is a world created by the lection language of the Pure Land, and the experience of the Kingdom is a created image based on our language concerning it.
Don Cupitt＇s non-realist thought not only makes a philosophical proof of Master Hui Neng＇s idea of Pure Land, but also works as a theoretical basis for an brand-new non-realist idea of Kingdom. To some extent, Master Hui Neng＇s Sutra and Cupitt＇ s non-realist ideas are commensurable. The religious dialogue based on non-realism has created a new way for the dialogue between Buddhism and Christianity.
The new ideas of Pure Land and Kingdom established by theory have enlightened us about a new style of Buddhism-Christian dialogue. First of all,we needn＇t be limited by the two specific forms of the ideal world, but should realize that they are the reflections of our different faiths in the ideal world. Secondly, a non-realist idea of Pure Land and Kingdom may liberate their believers from ideology and the realist way of being punctilious in their own religious experience, which stops them from their enlightenment or salvation. Finally,the new ideas of Pure Land and Kingdom can also transform us from the outer appearance to the inner heart and to the love between us, thus making the dialogue possible by transcending the limitations of religious doctrine and faith.
出处
《浙江大学学报（人文社会科学版）》
CSSCI
2007年第4期41-48,共8页
Journal of Zhejiang University:Humanities and Social Sciences
基金
教育部哲学社会科学重大资助项目"基督教与跨文化研究"(205000-81133)
浙江省规划办基金资助项目(Z03ZX6)
关键词
净土
天国
非实在论宗教哲学
宗教对话
基督教
佛教
Pure Land
Kingdom of God
non-realist philosophy of religion
religious dialogue
作者简介
王志成（1966-），男，浙江兰溪人，浙江大学人文学院哲学系教授，主要从事宗教哲学和基督教思想研究。
