思想與空間的系譜－僧肇的中觀學與草堂寺之「再脈絡化」歷程

生於東晉孝武帝年間的京兆僧人僧肇，醉心於老莊的道家思想，其後師事於譯經家鳩摩羅什，並於長安逍遙園與草堂寺，加入鳩摩羅什的譯經工作。「解空第一」的僧肇在其短暫的三十一年生命中，透過將道家思想術語的歧義化策略並融入二諦的思想，表述出中觀學的空義，也使中國佛學走出「六家七宗」格義佛教的詮釋困境，開展了漢傳三論宗的中觀學詮釋。本研究則聚焦於兩個面向：第一點，從義理層次來看，僧肇的道家思想背景所重視的「有、無」，「虛、實」等概念，如何與中觀空義進行連結？而這種連結到底有何歷史脈絡與哲學意義？第二點，筆者透過移地研究，親訪鳩摩羅什、僧肇的譯經場所──草堂寺。即便是在歷史距離下，當時的譯經、思辨空間已不復得。但本研究仍透過文獻、地理分析與觀察方法，來釐清容易被混淆的草堂寺、逍遙園的地理與歷史脈絡。並以政治、歷史的角度來討論如此的譯經空間的多重意涵。此外，在現場觀察中可發現，草堂寺中有著不同歷史脈絡的地景，與深具中國系譜文化的碑文，似乎提供此空間與修行社群新的意義。將北朝時期深具他者意涵的譯經空間，轉為具有在地意義的中國華嚴宗與禪宗的重要基地。而從宗派圖也可發現三論宗的思想家僧肇，在後世卻被定位為「大智圓正聖僧僧肇禪師」。這也意味著來自印度的佛教與具有他者性的草堂寺，在「去他者化」以及「再脈絡化」的過程中，新的宗派、法脈或中國佛教的主體性被建構。本文試圖以系譜學與「再脈絡化」的視角，來探討在學門或方法上不同的兩個議題。無論從義理、空間與宗派建構來說，其都體現了佛教的中國化的歷程。

關鍵字

鳩摩羅什；僧肇；三論宗；草堂寺；逍遙園

並列摘要

Born in the the Eastern Jin Dynasty, Sengzhao 僧肇 was interested in the Taoist thought, and translated Indian Buddhist scriptures later together with his teacher Kumārajīva in the Caotang Temple 草堂寺 and the Xiaoyao Garden 逍遙園. In his 31 years of life, Sengzhao discoured the philosophy of emptiness through the ambiguity strategy of Taoist thought terms and the thought of the two truths. Then Chinese Buddhism might transcend out of the analogical Interpretation Buddhism gradually and the Sanlun School 三論宗 was developed. This study focuses on two issues. First, from the perspective of philosophical analysis, how Sengzhao connected the Taoist thought terms with the madhyamaka philosophy? Secondly, while the Caotang temple where they translated scriptures did not exist anymore, the author would clarify the geography and historical context of the Caotang Temple and the Xiaoyao Garden, which are easy to be confused, through the literature, geographical analysis and investigation. And then the study discusses the multiple implications of this sense of space through the perspective of history and politics. In addition, the landscapes and the inscriptions with a deep Chinese genealogy culture in the Caotang Temple seem to provide a new meaning to this space and the community of practitioner. The translation location that implies the meaning of ＂the Other＂ was transformed into an important fundamental of Chinese Huayan Chan school with the meaning of locality, and in the sectarian map the Sanlun school master Sengzhao has been repositioned as a Chan master in later generations. It also means that a new school, genealogy and subjectivity of Chinese Buddhism are constructed in the process of ＂de-othering＂ and ＂re-contextlization＂ of the Buddhism and the Caotang Temple. This paper attempts to reflect two issues in different academic fields or methods from the perspective of genealogy and ＂re-contextlization.＂ The constructions of the Chinese Buddhism, space and school imply the course of the sinicization of Buddhism.