「反思判斷」與「一心開二門」──牟宗三先生所提哲學共同模型之再省察

Reflective Judgment and the Theory of ''Twofold Existence created by One Mind'': A Renewed Observation of Professor Mou Tsung-san's Idea of a Common Model for Philosophy

《大乘起信論》有實在論意味的「一心開二門」提法，引發牟宗三先生想到將之作為哲學之理想共同模型，以之作判教之憑依。唯此一心開二門之「一心」，牟先生意謂是針對康德的哲學體系而言，「屬於道德的形上學或超絕的形上學的層次」。本文認為，由超絕的一心（自由無限心）自上而下地開二門，與《起信論》之「依一心法有二種門」，在實義上並不相應。依牟先生義之「一心開二門」哲學模型還判《起信論》、康德，則康德系統原是「二心開二門」，而《起信論》亦並不是在說唯一真心自上而下（「真心在纏」）地開二門。佛教最後必歸于無體無心無開無門無一無二無生。康德後在第三批判（《判斷力之批判》）提出「反思判斷力」這一心靈機能即着世間實感之感通感應，反省反思一一具體存在之「內在」與「超越」、「已在」與「未在」、「性相」與「目的」、「現實」與「理想」，而為「反思判斷心」之「一心開二門」|此則是從目的論而不是從本體實在論說的「一心開二門」。本文則更進言一實踐的、自我實現的、無目的而自由合目的的終極目的論之「一心開二門」。

The Awakening of Faith has a ''Twofold Existence created by One Mind'' with a fairly realistic tone, which inspires Professor Mou Tsung-san taking it as a common model of philosophies as well as the ground for critical distinction for different philosophies. For Mou this model means to be model for ''moral metaphysics or transcendent metaphysics.'' In this paper, I argue that the teaching of ''Twofold Existence created by One Mind'' as a top-down creation from the transcendent Mind (free and infinite Mind) is different from the doctrine of ''Two kinds of existence created by the operation of one Mind'' as is shown in Twofold Existence with One Mind. If in return, I employ Mou's criteria in the critical examination of The Awakening of Faith and Kant, we could see that Kant's is a twofold existence created by two minds, and that of The Awakening of Faith is not one that created by the only true Mind (which is being trapped in ignorance). Buddhism is ultimately reduced at the end to a philosophy without reality, without Mind, without creating any level of being, without being one or two, and without production at all. In his third Critique, Kant proposes ''reflective judgment'' as a spiritual faculty that has real inter-communicative response with the world, with reflections on the immanent and transcendent, natural properties and ends, actual and ideal. This is a ''twofold existence created by one Mind'' from the point of view of teleology¸ but not from an ontological realism. In this paper, I venture further to raise a ''twofold existence created by one Mind'' in terms of a practical, self-realizing, and a non-teleological and freely in concurrence with the ultimate teleological theory.