不遷=things do not shift; 假名=naming; 幻有=illusory existence; 無住=non-abiding; 物性=the nature of things; 諸法實相=ultimate reality
本文旨在論究僧肇依據幻有假名的佛教觀點，如何洞徹一切諸法的存在底蘊，去開顯其中稱得上是究竟真實的內涵，以簡別於非真實的存在體和認識構作物，從而為世人打通一條得以趣入「諸法實相」或「物性」的思維道路。本文論述的主要典據是〈物不遷論〉和《注維摩詰經》的僧肇注解；而所採取的進路，則為重視反省思維和闡釋義理的哲學研究進路。本文研究成果的主要重點如下：（1）涉及「物性」課題的「物不遷」論點只是一種假名言說。（2）「不遷」假說建立在取相分別之認知活動架構上。（3）「物不遷」雖不意謂就是諸法實相，但可當作趣入實相的一道法門。（4）有關「物不遷」論據的探討，必須清楚辨明認識論問題思維脈絡中的「〔事〕物」與存有論問題思維脈絡中的「〔事〕物」二者間的不同意義分界，如此才能不管反對僧肇、還是贊同僧肇，在論據上都有比較圓滿的說服力。 This paper aims to discuss how Sengzhao, basing on the Buddhist view of "naming of illusory existence", acquires the insight into the existence of all dharmas and reveals the connotation of ultimate reality. Through this insight, he distinguishes true existence from insubstantial and epistemological existence and opens a thinking path to the "ultimate truth" or "nature of things". The discussion is based mainly on Sengzhao's works: Treatise of Things Do Not Shift and Commentary to the Vimalakirti Nirdesa-Sutra. The approach focuses on self-reflection and the interpretation of his philosophy. The main conclusions drawn from this research include:(1) The viewpoint taken in Treatise of Things Do Not Shift involving "the nature of things" is a theory which establishes the concept of naming for the insubstantial existence.(2) The theory of "Not Shift" is established on the cognitive framework through which things are distinguished from the phenomena.(3) Although the concept, "Things Do Not Shift" does not imply that it is the ultimate truth, it can be seen as a path of exploring truth.(4) Regardless pro or con towards the views of Sengzhao, one must clearly distinguish the differences between the epistemological and ontological definitions of "Things" in order to discuss the divergent views of "Things Do Not Shift" and to be more convincing.