從儒佛道的「無神」論回歸本體論 －《易經》太極本體智慧的啟發=Revert to the Ontology of Ultimate Reality from Atheism of Confucianism, Buddhism and Taoism: Inspirations from the Transcendent Wisdom of Tai Chi in the Book of Changes
The academic community of philosophy is known to have interpreted Tao and the Taoist insights of "nature and non-doing" in terms of the naturistic atheism, misconceiving "nature" (spontaneity) in the Taoist context as a mechanical principle that precludes will, consciousness and purpose. This article argues that the Taoist concept of "nature and non-doing" originates from the elucidation of the Book of Changes (I-Ching) on the transcendent wisdom of Tai Chi, and has nothing to do with the naturistic views that deny divinity in favor of "natural laws." Thus the misinterpretation of Taoist philosophy in terms of atheism detracts from the Oriental spiritual wisdom and the humanistic and ethical values of mankind, possibly adding to the crisis of modern civilization brought on by materialism and scientism. On the other hand, atheism in Buddhism denies not only the monotheist God, but also ontological ultimate Reality, giving rise to the erroneous views and pernicious influence of what is called "nihilism of ultimate Reality." This article explains that the erroneous views of atheism in Buddhism are based on the fallacious interpretation of the doctrine of "dependent origination," which in its true essence does not conceptually deny ultimate Reality or anything else. Rather, it aims to refute, with Buddhist insights, the substantialistic misconception of ultimate Reality and all beings, thereby proving the profound meanings of Emptiness and the Middle Way inherent in the ontological ultimate Reality. This article discusses at length how the Confucian and Taoist doctrines of ontology all originate from the insights of the Book of Changes, and have in common with the Buddhist ontological ultimate Reality. To revert from the erroneous atheism to the right views of the ontological ultimate Reality will have profound implications for the development of the history of thought as well as humanistic spiritual concerns. In conclusion, this article points out that mutual learning from each other with regard to doctrinal interpretations and methods of spiritual cultivation can go a long way towards benefiting Confucianism, Buddhism and Taoism alike. In particular, Buddhism needs to draw on the essence of ontological wisdom from the Book of Changes, Confucianism and Taoism to enrich and revitalize itself in order to survive and thrive in the face of rapid changes in cultural thought and trends today.
