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    Please use this identifier to cite or link to this item: https://nccur.lib.nccu.edu.tw/handle/140.119/51770


    Title: 中國早期般若思想轉變的歷程研究---以道生和僧宗為例;The Change of the Prajna Thought in Early Chinna
    Authors: 涂艷秋
    Contributors: 行政院國家科學委員會
    國立政治大學中國文學系
    Keywords: 哲學
    Date: 2010
    Issue Date: 2011-10-31 14:04:43 (UTC+8)
    Abstract: 本計畫乃延續〈僧叡對羅什想轉折〉一文，觀察自羅什圓寂後，至第五世紀結束前般若思想的變化。其中以竺道生和僧宗作為觀察對象，因為道生曾受學於羅什，而僧宗又是道生系統中法瑗的學生，可謂一脈相成。雖然如此，但它們的學問都不是單一體系的，道生雖問學於關中，但也足涉廬山；僧宗雖是法瑗的傳人，但也是法瑤的學生。因此他們兩人同時兼具著瞭解羅什學派，也明白其他學派的特點。所以般若思想在他們身上很難維持原貌，正因為如此，所以他們的思想可以代表羅什的般若學與其他學派相遇之後的變化。道生的後半生先見到法顯譯出《泥洹經》，再遇到曇無讖的《大般涅槃經》傳入江南，面對這完全不同思維的經典，迫使道生不得不重新審視般若思想。經過道生重新檢視後，般若思想成了構成佛性思想的基礎，不再是了義經的代表。僧宗雖屬道生系統，但是不論是遮詮方法的運用，或對佛性範疇的擴展，都不再謹守傳統的說法。雙邊否定到了他，從不著任何一邊，變成了兩邊缺一不可的肯定說法。佛性思想在道生而言是指以緣起性空的「理」所建構而成的學說，這個「理」不但是成佛後所展現的體性，也是在纏凡夫生命的實相。但到了僧宗貫串佛與凡夫的佛性，其內涵不再是「理」，而是「神明」。神明是吾人異於木石的地方，也是一闡提能夠佛的根據。此一心識可以為善，也可以為惡，為惡可至盡斷善根，為善可至證成佛道，然不論為善或為惡，此佛性永不斷。般若思想從羅什到道生、僧宗幾經轉折。每一個轉折都與佛教中國化有關，觀察般若思想的改變，有助於吾人瞭解佛教中國化的歷程。；This proposal is to extend “From emptiness to existece: Seng-jui’s philosophy as a reflection of Buddhist philosophical Trends”, continue observing the change of the prajna thought from the nirvana of Kumarajiva to the finish of the fifth century. We regarded Zhu Dao-sheng and Seng-Tzung as the observed object, because Zhu Dao-sheng was once studied with Kumarajiva and Seng-Tzung was students of Fa-yuan who was one of students of Zhu Dao-sheng , They all belonged to the same school. but their knowledge was combined with the other system, Zhu Dao-sheng asked and studied in GuanZhong and Lushan; Seng-Tzung was a successor of Fa-yuan , and students of Fa-yao too. So both of them can understand Kumarajiva’s thought and the characteristics of the other schools at the same time, so for them to maintain the original of the prajna thought were very difficult, just for the reason, their thoughts can represent the change of the prajna thought when it met another schools. Zhu Dao-sheng ever saw Fa-hsien translating out a part of the Mahaparinirvana sutra, and then met the whole book of this sutra when it spread into the area south of the Yangtzs River, that made him must face the totally different ideas between the thought of Buddhatva and prajna, and was forced to examine the prajna thought again. After he looked over again, for him the prajna thought became the foundation of forming the thought of Buddhatva, and no longer the representatives of absolute realms. Although Seng-Tzung belonged to Zhu Dao-sheng’s school, neither made the application of the method, nor the expansion of the category of Buddhatva, He did’t kept the traditional statement sincerely. Even though the negation of self-nature is can not fetch any side, but he turned it to become can not lose any sides. For Zhu Dao-sheng the Buddhatva was constructed by emptiness, it not only represented the state of Buddha, but also a true state of common people`s life. Seng-Tzung thinks Buddha and common people have the same essence, this essence is not emptiness, but mind. The mind is the difference between human and the trees and stones, and it also is the foundation of becoming Buddha too. The mind can be a good will, and can be a devil too, but no matter how, this essence will never disappear. The prajna thought transfers several times from Kumarajiva to Zhu Dao-sheng and Seng-Tzung. all the changes concerned with the Buddhism’s sinocized. Observing the change of the prajna thought, can help us find the path of Buddhism’s sinocized.
    Relation: 基礎研究
    學術補助
    研究期間:9908~ 10007
    研究經費:603仟元
    Data Type: report
    Appears in Collections:[Department of Chinese Literature] NSC Projects

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