 |
|
|
|
|
| 著者 |
劉貴傑
|
|---|
| 掲載誌 |
華岡佛學學報=Hwakang Buddhist Journal
|
|---|
| 巻号 | n.8 |
|---|
| 出版年月日 | 1985.10 |
|---|
| ページ | 311 - 350 |
|---|
| 出版者 | 中華學術院佛學研究所 |
|---|
| 出版サイト |
http://www.chibs.edu.tw/
|
|---|
| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| キーワード | 僧肇; 中觀學; 般若性空學; 物不遷論; 不真空論; 涅槃 |
|---|
| 抄録 | 僧肇為我國東晉佛學名家，出身寒門，以抄書為業，遂
因繕寫而遍覽經史典籍. 初志好玄微，醉心莊，老，後因讀
維摩詰經而出家為僧，廣習大乘經典，兼通經，律，論三藏
. 弱冠之年，已在潼關以西長安一帶享有盛名. 當時競譽之
徒，心有不服，竟千里負糧與之抗辯，據云長安之宿儒，關
外之英彥均折於其犀利之辯鋒. 後遠赴姑臧 (今甘肅省武威
縣) 受學鳩摩羅什，時羅什正譯介龍樹之大乘佛教思想於中
土，乃得襄助譯經，劄記心得而成舉世聞名之肇論 (含物不
遷論，不真空論，般若無知論，涅槃無名論)，闡揚般若性
空之學，因以建構我國中觀哲學之理論體系，對佛教思想之
發展深具影響. 本文旨在論述僧肇所倡靜係動之主導，動係
靜之連鎖，故萬物各住本位而無變遷;現象事物雖多種多樣
，然卻是「假有」，因係假有故空無自性;般若就作用言，
乃有智照之用，就理體而言，則無相無知;涅槃與生死不二
，既不厭生死亦不樂涅槃，此乃廢言落詮，不落兩邊中道
境界等精湛之學說，以展現僧肇思想之基本架構.
Seng-chao was a famous Buddhist scholar living
in the Eastern Chin dynasty. He stemmed from a poor
family and had to make a living by working as a
copyist but availing himself of this opportunity，he
became widely read in both the classics and
historical works. At first he took delight in the
abstruse and was infatuated with the teachings of
Chuang-tzu and Lao-tsz. Later，however，he left home
life and became a monk after he had read the
`Vimalakirtinirdesa`. He studied `Mahayana`
scriptures on a broad basis and was well versed in
the Tripitaka. At the age of twenty，his fame had
already spread rapidly in the region west of the
Tung pass and around Ch'ang-an. There were some
people at that time who vied for fame and were
unwilling to accept this fact. They did not mind to
travel for even one thousand miles in order to
dispute with Seng -chao but the old learned persons
in Ch'ang-an as well as the erudite scholars of
Northeastern China are all said to have been
defeated by the sharpness of his argument.
Later on Seng-chao went as far as Ku-tsang (the
present Wu-wei district in Kansu province) in order
to study with `Kumarajiva` who was to introduce
`Nagarjuna's` `Mahayana` thought to China. Seng-chao
got the chance to assist `Kumarajiva` in his
translation work. He arranged the notes takes and
the insights then won into his world famous
"Chao-Lun" which comprises the treatises "Things
Essentially Do Not Change," "Unreality is Emptiness
," "`Prajna` is Free of a Cognizant Essence,` "and
" `Nirvana` Cannot be Expressed by Language` ". The
Chao-Lun propageted the `prajnaparamita` tradition
of essential emptiness and thus established the
theoretical system of Chinese Madhyamika philosophy
exerting profound influence on the development of
Buddhist thought.
In order to elucidate the basic framework of
Seng-chao's thought the present paper discuss his
teaching that stillness is the directing element of
mevement，and movement the link for stillness for
which reason everything remains itself and does not
change. Though phenomena and things are multifarious
their "existence" is nevertheless "unreal". Because
of this unreal existence they are empty and without
self-nature. As to the function of `prajna`，it is
illumination by wisdom; as to its substance，it is
without characteristics and a cognizant essence. No
difference exists between `nirvana` and `samsara`.
So one is not disgusted with the world，nor does one
take delight in `nirvana`. This is the experiential
realm of the middle way beyond language and
extremes. |
|---|
| 目次 | 第一節 動靜相即觀 313
第二節 即有即空觀 322
第三節 般若聖智觀 334
第四節 涅槃聖境觀 343
|
|---|
| ヒット数 | 1200 |
|---|
| 作成日 | 1998.07.22
|
|---|
| 更新日期 | 2017.08.22 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
