鳩摩羅什門下由「空」到「有」的轉變 ── 以僧叡為代表=From Emptiness to Existence：Seng-jui's Philosophy as a Reflection of Buddhist Philosophical Trends

涂艷秋 (著)=Tu, Yen-chiu (au.)

Author

涂艷秋 (著)=Tu, Yen-chiu (au.)

Source

漢學研究=Chinese Studies

Volume

v.18 n.2

Date

2000.12.01

Pages

113 - 142

Publisher

漢學研究中心

Publisher Url

http://ccs.ncl.edu.tw/

Location

臺北市, 臺灣 [Taipei shih, Taiwan]

Content type

期刊論文=Journal Article

Language

中文=Chinese

Note

作者為國立台北師範學院語文教育系副教授

Keyword

僧叡=Seng-jui; 空=emptiness; 有=existence; 般若=Prajna; 法華=Fa-hua; 中國佛教史; 佛教思想史

Abstract

本文旨在探討第五世紀初長安僧團在佛教思想上的轉變，此處所謂的長安僧團是指鳩摩羅什來華後，幫忙他譯經及聽經聞法的弟子而言. 這些人在羅什來華前大都有了良好的佛學根柢,對般若思想也有格義式的了解，後來因羅什的介紹，而能對般若有正確的理解. 但從格義到正確的了解，中國人事實上已過了一. 二百年的等待，為何在羅什去世後的四. 五百年間，立即從中觀空宗走入「大乘有宗」的佛性世界，其中一個原因當然是《泥洹經》的傳入. 但筆者試以羅什最重要的弟子之一--僧叡,作為探討對象,希望能對此現象提出一個說明. 為探究這個轉變的軌跡，筆者須先了解僧叡--這位關鍵性的人物，釐清他與慧叡間的關係，並確定<喻疑>一文的作者. 其次，透過僧叡對《般若經》及《法華經》的態度，來理解中觀空宗及佛性有宗在他心中地位的轉變，此部分約可分成三個階段來分析：
一. 他是以「般若納法華」的，也就是引《般若經》中的觀點來看待《法華經》中有關佛陀實體的部分. 二. 他視「般若與法華為各自獨立」的經典. 三. 這是他接觸到《大般涅槃經》後，對《般若經》的態度只保存了它袪除虛妄的作用，但在虛妄盡除後，他卻認為還存在著一個法身的實體.
這三個階段可視為僧叡漸次離開般若，而逐漸走向佛性有宗的歷程，同時也能作為早期中國佛教由空入有轉變的軌跡之一.

This paper discusses why and how the Ch'ang-an Buddhist sangha changed their emphasis from the Buddhist concept of emptiness ("k'ung," sun-vata) to that of existence ("yu," being). Founded and led by Kumarajira (344-413)，the sangha advocated using the concept of emptiness to understand the Buddha and his teachings. The sangha, however，started propagating the concept of existence after Kumarajira died. The shift can be traced from some of the key figures in the sangha and their intellectual journeys, and Seng-jui，one the most important disciples of Kumarajira, can be used as an example to illustrate this point.
The first section of the article delineates the relationship between Seng-jui and Hui-jui. I argue that Seng-jui and not Hui-jui wrote "Yu-i" (喻疑)，one of most important texts that clearly demonstrates the change in Buddhist philosophical thought in early fifth century China. In the second section，I maintain that Seng-jui's change in thought underwent three stages. At first，Sig-jui added the Saddharma-pundarika sutra (Fa-hua ching 法華經) to the Prajna (Po-je ching 般若經). Later on，he approached these two sutras and their philosophical thoughts separately. In the end，he espoused his new concept，"Saddharma-pundarika for foundation，Prajna for practical application" (Po-je wei yung，Fa-hua wei shih 般若為用，法華為實).
By changing his philosophy，Seng-jui left Kumarajira's emphasis on emptiness to develop his own way of understanding the Buddha and his teachings. With his espousing of the concept of existence，Seng-jui's new way of thinking can be used to examine the overall shift in Buddhist philosophical thought during early fifth century China

ISSN

02544466 (P); 02544466 (E)

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