20世纪以来, 针对中国佛教如来藏、本觉思想的批判已经形成一股风潮, 其中, 内学院吕与日本“批判佛教”是批判最为彻底的两个代表。吕归宗瑜伽唯识学, 将受如来藏、本觉思想影响的中国佛教诸经论统统判为“伪经伪论”; 日本“批判佛教”则认为如来藏、本觉思想带有一种“基体论”、“实体论”倾向, 因而是反佛教精神的“非佛教”。回应批判, 不仅需要在义理层面论证如来藏、本觉思想的“合法性”, 也需要将义理之辨与立场、方法论以及现代性的反省结合起来。同时, 以“批判”为契机的中国佛学自身反省也应该成为回应批判的一个重要组成部分。

It has become a stream of thought to criticize the doctrine of Tathāgata-garbha and the doctrine of inner-Buddha (Original Enlightenment) since the 20^th century.The two most radical representatives are Lücheng in ZhiNaNeiXueYuan in China and the Japanese critical Buddhism.Lücheng was converted to the doctrine of Yoga Consciousness-only.He imputed the Chinese Buddhist classics influenced by the doctrine of Tathāgata-garbha and doctrine of inner-Buddha to be fake classics.Critical Buddhism argues that the doctrine of Tathāgata-garbha and the doctrine of inner-Buddha are a kind of substantialism which is anti-Buddhist in spirit.The author claims that in response to the criticism, one should not only argue for the legitimacy of the coctrine of Tathāgata-garbha and the doctrine of inner-Buddha, but also look at the issue in the perspective of the historical process of modernizaton.At the meantime, the self-reflection of Chinese Buddhism should also be a part of the response to the criticism.