東晉道安思想析論

道安為東晉高僧，著名佛教學者，十二歲出家，因形貌黑醜，未被重視，令作農務。然本性聰敏，博學強記，數年之後，其師改變態度，令受具足戒，並准其出外參學。年約二十餘歲，於後趙鄴都得佛圖澄嫡傳，因而經常代澄講說，並解答疑難問題，故有「漆道人，驚四鄰」之譽。道安窮覽經典，鉤深致遠，所注《般若》、《道行》、《密迹》、《安般》諸經，序致淵富，妙盡深旨。後在襄陽、長安等地傳布佛法，主倡「本無」之學，衍為般若學六家七宗之本無宗。因其生當玄學與佛學互融之際，故每藉老莊詞語，論述佛經之要旨，而有言曰：「損之又損，以至於無為」、「與進度齊軫，逍遙俱遊」。道安謂「先舊格義，於理多違」、「弘贊理教，宜令允愜」，然亦援外書以明內典，未能擺脫格義之窠臼，其思想深受玄學之影響。道安認為「禪」係斷惑之正要，「定」乃伏結之初門，「止」為禪定之勝因，「觀」乃智慧之由籍，所言「執寂以御有，崇本以動末」，實為禪觀之要路。道安之「執寂御有」意即王弼之「崇本息末」，「執寂」正是「本無」之意，就王弼而論，「本無」實即「以無為本」。道安亦藉何晏之易理以解釋其禪觀，復以禪觀闡明何晏所欲達乎之玄學境界，進而擴展其玄學之領域，故道安之禪觀係受王弼、何晏之玄學觀點所影響。道安思想係由禪觀之學以入般若之境，首以「執寂御有」之「本無」概念詮釋「安般守意」之禪觀，復藉「以無為本」之「本無」觀念說明般若性空之義理。道安初期之禪觀乃在否定「末」「有」，而復歸「本」「無」，其般若思想，則以「一」或「如」為本體，而消解「本」與「末」、「有」與「無」之對立，視「真如」為「本末等爾」，視「法身」為「有無均淨」；真如、法身實即超越對立之「一」或「如」，此「一」或「如」乃指「綿綿常存」之本體。此種見解，就理論而言，可謂源自《莊子．齊物論》之思想。道安復認為「等（觀）」、「不二入（觀）」可與「一」或「如」冥合，並視之為對立概念（本與末；有與無）「兩忘」「雙亡」之觀法。因此，「安般守意」之禪觀乃與「空有一如」之般若互相泯合，圓融無礙也。道安深知《增一阿含經》錄有戒律，以為繩墨，旨在警示參學者淬勵心志，檢束行為。道安認為修持有其次第，無論在家出家，莫不以戒為始，乃可奠基。戒律實為三學之本，守戒始能得定，得定方可發慧。佛教僧團首重戒律，犯戒必遭彈劾，此係因「須臾不矜不莊，則傷戒之心入矣」，破戒之心已萌，而欲免入惡道，未之有也。故道安乃言「寧持戒而死，不犯戒而生」，此種潔身自愛，篤守戒律之行持，與寧為玉碎不為瓦全之精神，足為後世修行者之楷模。道安復注重佛典之翻譯，且謂翻譯佛經有五失本、三不易之困難，此皆為其經驗之談，後世譯經，多所依循。道安特重戒、定、慧三學，認為三學乃「至道之由戶，泥洹之關要也」，並總結漢代以來流行中土之禪觀與般若二系之學說，且組織僧徒、制定戒規、以釋為姓、整理佛典、主持譯經、編纂經錄，對中國佛教之奠基與發展，均有卓越之貢獻，誠佛門之龍象也，於中國佛教史上實有崇高之地位。本文依次析論其方外思想、佛學思想、禪觀思想、般若思想、戒律思想、譯經思想，以顯其在初期中國佛教思想之勝義。

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Tao-an was a prominent monk and famous Buddhist scholar of Eastern Tsin Dynasty, China. He was ordained as a samanera at the age of twelve. Because of his ugly appearance, he received no special attention and was ordered to do farming chores. However, his cleverness, intelligence, wide knowledge and good memory won his teacher's appreciation several years later. His master changed mind and ordered him to receive full ordination precepts and permitted him to leave the temple to visit and learn with other masters. When he was just over 20 years old, he had gained the complete knowledge of Master Fo Tu-chen at the capital Yeh of the Later Chao State. Henceforth, he always represented Fo-Tu-chen to expose on sutras and answer questions. Thus, he won the reputation of ＂Black dharma practitioner startling the surrounding neighbors.＂ Tao-an had a deep understanding of Buddhist sutras . His annotations on the Prajna sutra , the sutra of the Practice of the Way, the sutra of the Estoric Trace, the Anapanasati sutra , etc. were ingreat details and profound. Later, he expounded Buddha dharma in Hsiang-yang, Chang-an and other places to promote the doctrine of ＂root being nothing＂ which evolved to become the School of Root Being Nothing, one of the Six Branches and Seven Schools of Prajna Doctrine. He lived in the time of Buddhism being integrated with Chinese traditional metaphysics. Therefore, he always used the terminology of Lao-tze and Chuang-tze to interpret the essentials of Buddhist sutras . For example, he once mentioned, ＂Reduce and reduce again until the ultimate of non-action.＂ (Preface to the Annotation on the Anapanasati sutra ) and ＂Keep abreast with the degree of advancement. Tourevery where with a freed mind.＂ (Preface to the sutra of the Practice of the Way.) He once said, ＂Using the Chinese thoughts to interpret Buddhism always defies the true meaning of Buddhism.＂ and ＂One should be careful in interpreting the Buddha dharma.＂ However, he still referred to non- Buddhist books to interpret Buddha dharma. He still could not avoid the trap of applying the Chinese traditional thoughts to interpret Buddha dharma. From this we may understand that his thoughts were greatly influenced by the Chinese metaphysics. Tao-an considered that ch'an (dhyna) is the right essence of stopping ignorance, ting (samadhi) is the initial door of subduing mental defilements, zih (stillness) is the marvellous cause of ch'an ting, and, kuang (insight) is the way to wisdom. His words ＂Holding tranquility to control havingness and safeguarding the root to move the branch＂ are actually the important ways of ch'an kuang (insight meditation). Tao-an's words ＂holding tranquility to control havingness＂ means ＂safeguarding the root to quiet the branch＂ in Wang Bi's words. ＂Holding tranquility＂ means ＂root being nothing＂. For Wang Bi, ＂root being nothing＂ actually means ＂taking nothingness as root＂. Tao-an also used Ho Yen's understanding of the Book of Change to explain his idea of insight meditation. Again, he used his idea of insight meditation to illustrate the metaphysical state which Ho Yen intended to achieve and then went further to expand the field of the latter's metaphysics. Therefore, Tao-an's idea of insight meditation was influenced by Wang Bi's and Ho Yen's metaphysics. Tao-an's thought was evolved from the theory of insight meditation into the state of prajna. He first used the concept of ＂root being nothing＂ of ＂holding tranquility to control havingness＂ to interpret the idea of insight meditation of ＂using anapanasati to maintain mindfulness＂. Then, he used the concept of ＂root being nothing＂ of ＂taking nothingness as root＂ to elucidate the doctrine of prajna voidness. In the beginning stage, Tao-an's idea of insight meditation was to negate ＂branch＂ and ＂havingness＂ and then return to ＂root＂ and ＂nothingness＂. His thought of prajna took ＂oneness＂ or ＂suchness＂ as substance to dissolve the contradiction between ＂root＂ and ＂branch＂ or ＂havingness＂ and ＂nothingness＂, to consider the ＂real suchness＂ as ＂the equality between root and branch＂, and, to consider ＂dharmakaya＂ as the purity of both havingness and nothingness＂. For him, real suchness or dharmakaya actually is the ＂oneness＂ or ＂suchness＂ which transcends contradiction. And, this ＂oneness＂ or ＂suchness＂ refers to the substance which ＂ever exists continuously＂. This kind of opinion, theoretically, came from the thought as contained in the Chapter of Levelling All Things of the Book of Chuang-tze. Tao-an further considered that ＂the (kuang or insight of) equality＂ and ＂the (kuang or insight of) non-dual entering＂ can mean ＂oneness＂ or ＂suchness＂ silently. He also considered that they can be taken as the way of kuang (insight) which ＂both forgets＂ or ＂both destroys＂ all contradictory concepts (i.e. root and branch, havingness and nothingness). Therefore, the insight meditation of ＂using anapanasati to maintain mindfulness＂ can integrate with the prajna of ＂voidness and havingness being idential＂ without any hindrance. Tao-an well understood that precepts are recorded in the anguttara nikayas and taken as the standard in order to warn the dharma practitioners to discipline their minds and to control their conducts. He considered that practice needs to be done step by step. No matter one is sangha or lay person, one should start from precepts. In this way, one may establish one's foundation. Precepts are really the basis of the Three Learnings. Only observing precepts can gain samadhi. Only gaining samadhi can arouse wisdom. The Buddhist sangha order should pay best attention to precepts. The breaking of precept would be condemned. This is because ＂if one is not serene and upright for a moment, the idea of breaking precept will enter one's mind.＂ and ＂if one has aroused the mind of breaking precept, it is totally impossible for one to escape from falling into the three evil existences.＂ Therefore, Tao-an said, ＂I would rather die by observing precepts. I would never live by breaking precepts.＂ This practice of observing clean precepts and this spirt of ＂rather die for rightness than live in disgrace＂ can be a model of dharma practitioners of later ages. Tao-an also emphasized the translation of Buddhist scriptures into Chinese. He once said that the translation of Buddhist scriptures have the difficulties of ＂five losses of root and three kinds of uneasiness.＂ This is a talk out of his own experience. The translators of Buddhist scriptures in later ages always followed his advice. Tao-an emphatically stressed on the Three Learnings of precept, meditation and wisdom. He considered that the Three Learnings are ＂the door to the ultimate Way and the strategic point to nirvana.＂ He inherited the theories of the Chinese insight meditation and prajna, organized sangha, stipulated precepts and rules, took Sakya as the surname of all sangha, reviewed Buddhist scriptures, conducted the translation of Buddhist scriptures into Chinese and compiled the category of Buddhist scriptures. He made outstanding contributions to the foundation-laying and development of Chinese Buddhism. He was really the ＂dragon and elephat＂ of Buddhism. He enjoyed a very high position in the history of Chinese Buddhism. This paper analyzes his thoughts in various aspects such as transcending the world, Buddhism, insight meditation, prajna, precept, and the translation of Buddhist scriptures in order to manifest the wonderful significance of his thoughts in the early Chinese Buddhist thoughts.