《肇論》在中國佛教史上具有重要地位。本文旨在探討他對「三宗學」的批評，尤其聚焦於僧肇的〈不真空論〉。該論文對〈心無宗〉、〈本無宗〉、〈即色宗〉這三個問題進行了破解和批評。本文分為三大章來推論解决所提出的問題。首先，從僧肇的生平出發，探討佛教如何傳入中國，包括宗教衝擊、政治社會的動蕩等議題。其次，討論如何透過老莊玄學解釋佛法，以及清談之學的興起。最後，探究佛學擴展演變的過程，以及名流士大夫如何影響宗派發展。本文主要關注格義佛學的形成，並討論般若空慧與老莊玄學的互相融合，及由此引發的新學說。 雖然格義佛學在解釋般若方面存在缺失，但却促進了印度佛學的中國化。本文探討的焦點是僧肇對格義佛學六家七宗的批評原因。首先，我們將探討這些批評的動機。其次，我們將釐清六家七宗對般若空性的誤解，並解釋其中的錯誤之處。此外，我們還將探討次要問題，如般若如何被感知，以及緣起和假合之間的相互關係。這些將是我們研究的重點。 筆者對於僧肇對一切有部「三世實有、法體恒存」的觀點充滿興趣，欲探討過去、現在、未來與事物實有之間的關係。同時，筆者也對僧肇對時間的獨特見解感到好奇，將深入探究此議題。在〈不真空論〉中，僧肇闡述了有關「不有不無」、「色之性空」等概念，值得探討其是否屬於中觀思想體系或相反。這些問題引起了筆者的興趣，因爲筆者認爲般若思想既深奧又抽象，非以超然的方式難以理解，因此希望透過研究來深入探究。此外，筆者將探討《大乘法苑義林章》中關於「法印」的三個觀點，試圖找出合理的解釋。最後，筆者將追尋佛教般若智慧，探究爲何認爲中觀思想是主要思想，並深入討論《中論》中有關「衆因緣生法」的空、假、中的概念。這些問題都是值得深入探討且具有重要意義的論題。 "Zhao Lun" plays an important role in the history of Chinese Buddhism. This article aims to explore his criticism of the "Three Schools", with a particular focus on Seng Zhao's "No Vacuum Theory". This paper decodes and criticizes three issues: "Xinwu Zong", "Ben Wu Zong" and "Jise Zong". This article is divided into three major chapters to draw conclusions and resolve the issues raised. First, starting from the life of Seng Zhao, we explore how Buddhism was introduced into China, including religious impact, political and social turmoil and other issues. Secondly, it discusses how to explain Buddhism through Lao-Zhuang metaphysics and the rise of the study of pure talk. Finally, explore the process of expansion and evolution of Buddhism and how celebrities and scholar-bureaucrats influenced the development of the sect. This article mainly focuses on the formation of Geyi Buddhism, and discusses the integration of Prajna, Konghui and Lao-Zhuang metaphysics, as well as the new theories arising from it. Although Geyi Buddhism has shortcomings in explaining Prajna, it has promoted Sinicization of Indian Buddhism. The focus of this article is Seng Zhao’s criticism of the six schools and seven sects of Geyi Buddhism. First, we will explore the motivations for these criticisms. Secondly, we will clarify the misunderstandings of Prajna emptiness among the six schools and seven sects, and explain the errors therein. In addition, we will explore secondary issues such as how prajna is perceived and the interrelationship between dependent origination and false conjunction. These will be the focus of our research. The author is very interested in Sanzhao's views on Sarvastivada's "three worlds of existence and the eternal existence of the dharma body", and wants to explore the relationship between the past, present, future and the reality of things. At the same time, the author is also curious about Seng Zhao’s unique views on time and will explore this issue in depth. In "The Theory of Absence of Vacuum", Seng Zhao elaborates on concepts such as "no existence and no nothingness" and "the nature of form is empty". It is worth exploring whether it belongs to the Madhyamaka system of thought or vice versa. These questions have aroused the interest of the author, because I believe that Prajna thought is both profound and abstract, and difficult to understand except in a transcendental way, so I hope to explore it in depth VIII through research. In addition, the author will explore the three views on "Dharma Seal" in the "Mahayana Dharma Garden Yilin Chapter" and try to find a reasonable explanation. Finally, the author will pursue the wisdom of Buddhist Prajna, explore why the Madhyamaka thought is the main idea, and discuss in depth the concepts of emptiness, falsehood, and neutrality in the "Middle Way" regarding "the origin of all causes and conditions." These issues are worthy of in-depth discussion and are of great significance.
