中國佛教義學的形成－－東晉外國羅什「般若」與本土慧遠「涅槃」之爭

The Formation of Chinese Buddhology in the Eastern Jin Dynasty: The Clash between the Prajnaparamita Thought Imported by kumarajiva and Huiyuan's Native Nirvana Concepts

賴鵬舉(P'eng-Chu Lai)

《中華佛學學報》 13期(上) (2000/05) Pp. 361-392

https://doi.org/10.6986/CHBJ.200005.0361

摘要

本文主要的目的是探討五世紀初外來的中亞般若學傳入中國後，如何與本土的涅槃思想相互激盪，終於塑造出爾後一千多年中國佛教義學思想的主流。東晉末，北方的羅什僧團宗「般若性空」，南方的慧遠僧團宗「涅槃實有」，並依之開展為各自的義學體系、思惟形式與禪法。兩者之間產生了中國佛教史上最激烈的一次爭辯，而爭辯之後也導致了兩家思想在中國佛教界內的逐漸融合。「判教」的出現說明了融合的開始，而隋唐「宗派」的出現則標示了這種融合的完成。

關鍵字

鳩摩羅什 ； 廬山慧遠 ； 僧肇 ； 般若 ； 涅槃

並列摘要

This paper aims to investigate how the alien prajna science, after its introduction to China from Middle Asia in early fifth century, interacted with the local nirvana thought and finally moulded the mainstream of Chinese Buddhology thought. In late Jin Dynasty, the sangha order of kumarajiva in Northern China promoted ＂prajna emptiness＂ while the sangha order of Huiyuan in Southern China expounded ＂nirvana existence.＂ They developed their own doctrinal system, style of thought and meditation technique.＂ The most critical dispute appeared between them in the history of Chinese Buddhism. After dispute, the two schools gradually integrated. The appearing of ＂doctrinal criticism＂ is the starting of integration. And, the appearing of different schools in Sui and Tang Dynasties symbolizes the completion of this integration.

並列關鍵字

kumarajiva ； Huiyuan of Mt. Lu ； Sengzhao ； prajna ； nirvana

參考文獻

(1983)。維摩經集注。

賴鵬舉(1993)。東晉慧遠法師「法性論」義學的還原。東方宗教研究：東方宗教討論會論集。新3，31-55。

賴鵬舉(1998)。四～六世紀中亞天山南麓的華嚴義學與盧舍那造像。中華佛學學報。11，73-102。

後秦鳩摩羅什。羅什法師大義。

後秦釋僧肇。般若無知論。