“心”之解脱：惠能的心理保健思想论析
Xin’s Liberation: Huineng’s Ideas of Psychological Health Care
- Authors:
- Keywords: Hui-neng; Xin (mind or heart); The theory of liberation (Moksha); Affliction, Three noes, Chan (Zen), Core psychological competence惠能; 心; 解脱论; 烦恼; 三无; 禅; 核心心理素养
- Abstract: Liberation (Moksha) is to be free from afflictions or psychological distress, which is the core competence that people should have. With the ability of liberation, one would eliminate afflictions, solve psychological distress, and obtain spiritual freedom and a happy and beautiful life. Because of this, liberation has been valued by many thinkers. Hui-neng, the real founder of Chan (Zen) , made Buddhism Chinese and put forward the theory of mental liberation (Moksha) with Chinese characteristics, which has the basic characteristics such as highlighting the subjectivity, emphasizing the centrality and noumenon of Xin, realistic liberation, the unity of dispelling evils and strengthening goods, etc., which means to cast out afflictions is the concept of “three noes”. According to Hui-neng’s theory of mental liberation, to prevent and solve psychological problems, improve mental outlook, and meet the needs of yearning for a better life, people should do the following: having a normal mind; accepting themselves pleasurably and liberating by themselves; selflessness (anatman) , no-desire, Wuzhi (ignorance) ; both of affliction and Bodhi being discarded, etc. From this reason, Hui-neng’s theory of liberation is rich in life wisdom, and has positive enlightenment significance for people to live a good real life.解脱是从烦恼或心理困扰中解脱，是人们应当具备的核心素养。有了解脱力，就可以消除烦恼，解决心理困扰，获得心灵自由和快乐美好的生活。正因为如此，解脱受到了许多思想家的重视。禅文化的真正创立者惠能把佛教中国化，提出了别具中国文化特色的“心”之解脱论。该解脱论具有突出主体性、强调“心”的中心性和本体性、现实解脱、祛邪与扶正相统一等基本特征，其解脱烦恼的法门是“三无”理念。依据惠能的“心”之解脱论，人们要预防和解决心理问题，提升心境界，满足对美好生活向往的需要，就应当做到以下几个方面：拥有一颗平常心；悦纳自我，自我解脱；无我、无欲、无知；菩提烦恼皆抛。由此看来，该解脱论富含人生智慧，对人们过好现实生活有积极的启迪意义。
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科研立项
育中国心视界下“德”的文化心理内涵探源
Tracing to the Origin of Cultural Mental Connotation of “Virtue” on the Horizon of Chinese Culture
- Authors:
- Keywords: Chinese culture; Virtue; Dao; Cultural psychology; Tracing to the origin中国文化; 德; 道; 文化心理; 探源
- Abstract: As tracing the origin of the concept of virtue on the horizon of Chinese culture, it is able to be found that the essential attribute of virtue is psychogenic, which contains rich connotation of cultural psychology. In origin, virtue is closely related to Dao. Dao is the law of changing in the operation of Yin and Yang counterbalance each other and the natural generation, evolution and development law of various things formed resulted by it; Virtue is the special nature and the law of movement of various specific things embodied by Dao. For people, virtue is the natural endowment and developmental law given to people by Dao, the momentum or mental aura in people’s dealing with the world according to the Dao, and the psychological quality formed by making contributions to people, society and even mankind but without relying on these contributions. According to this analysis, “Virtue” can be defined as “the innate gifts endowed by ‘Dao’ and psychological qualities developed on this basis in postnatal days and taking social responsibility and contribution as the core, such as altruism and energy field, which is the psychological complex of the unity of Xin, Yi, ability and action.”从中国文化视界对德的概念追本溯源，可以发现德的本质属性是心理性，它蕴含丰富的文化心理内涵。在本源上，德与道密切相关。道是阴阳相生相克的运行变化以及由此形成的事物自然而然的生成、演变和发展规律；德是道具体化为的事物的特殊性质及其运动变化规律。就人而言，德是道赋予给人的禀赋和发展规律，是人按道为人处世而形成的气势或气场，是人有功于人、社会乃至人类而不自恃的心理素养。依据这一分析，可以将德界定为“‘道’所赋予的人的先天禀赋以及在此基础上在后天发展起来的以社会担当力和贡献力为核心的利他性、能量场等心理素养，是心、意、能、行统一的心理综合体。”
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国家社会科学基金项...科研立项教改项目
