頁籤選單縮合
題 名 | 從禪數到性空--論道安對安世高禪數思想的傳承與超越=From Dhyana-Contemplation to Emptiness: Tao-an's Reinterpretation of An Shikao's Thought |
---|---|
作 者 | 涂艷秋; | 書刊名 | 漢學研究 |
卷 期 | 21:2=43 2003.12[民92.12] |
頁 次 | 頁77-109 |
分類號 | 229.332 |
關鍵詞 | 道安; 安世高; 禪數思想; 般若思想; 佛教; Tao-an; An shikao; Dhyana-contemplation; Prajna-paramita; Buddhism; |
語 文 | 中文(Chinese) |
中文摘要 | 歷來研究釋道安的人,大多將他的思想分為「般若」與「禪觀」兩部分,前者用以說明他對佛教教理的解釋,後者則用來說明他對佛法踐履的看法。一般而言,實踐的基礎立足於對教理的理解,而對教理的理解則足以決定修行的方向與方法,但吾人如果仔細檢視道安的思想時,會發現道安的禪法承襲自安世高,而安世高的禪法是屬於說一切有部 (小乘的一支) 的系統;然而他對教理的理解又是屬於般若經系統,如此一來,一則會導致知在般若、行在小乘的奇特模式,二則是在這個奇特的模式當中,大乘的理想如何與小乘的修行法門結合?小乘的實踐方法如何完成大乘的理想? 經過仔細分析,可知道安對安世高的禪法並非完全承襲,在早期他一方面接受安世高將世界分為現象層與本體層;但另一方面,他卻完全排斥禪數修行的終極目標──只為一己的「無為度世」,「不復還在世間」,而極力的主張「不言而化,故無棄人,不疾而速,故無遺物」的大悲本懷。到了晚期,他雖仍認為「寂」、「本」是存在的,但此時的寂本已不再是可執可馭、相對於現象界的寂然之境,而是「湛爾玄齊」、「本末等爾」的真如了。 由此分析,吾人可以明白道安是如何的融會般若思想與安世高的禪數之學,從而也解決道安的本無是否等同於鳩摩羅什所傳之「空」的爭論。 |
英文摘要 | This paper will examine ideas, specifically abstract contemplation, that Tao-an 道安 inherited from An Shikao 安世高 and how he reinterpreted these ideas to make them his own. Furthermore, we wi11 explore to what extent Taoan transcended An Shikao’s thought and the significance this had for the future development of Chinese Buddhism. In his early years, Tao-an unquestionably accepted An Shikao’s dichotomy of the restless world of convention and the tranquil world of being, but rejected his emphasis on the u1timate goal of abstract contemplation as being liberation from the world. Instead, he highlighted compassion (karunā, 大悲) and stressed that every human being should be cu1tivated, with none being left behind. In his old age, Tao-an still firmly held that the tranquility of nirvana was the ultimate and unchangeable truth. Where he transcended the thought of An Shikao, though, was in rejecting that there was a need to differentiate between the “worlds” of convention and being in order to reach the tranquility of nirvana. Essentially, Tao-an considered these two “worlds” to be one, which together were to be taken as the nature of bhūta-tathatā 真如. This paper attempts to not only demonstrate how Tao-an succeeded in blending praj□ā-pāramitā 般若 and An Shikao’s dhyāna-contemplation 禪數 but also explain the intel1ectual continuity as wel1 as discontinuity between Tao-an’s notion of the void 本無 and Kumāraj□va’s concept of emptiness 空. |
本系統中英文摘要資訊取自各篇刊載內容。