“本无今有”思想的发展演变及其内涵--从《阿含经》到《大智度论》

The Development and Evolution of the Idea of“Be Existent Now but Inexistent Originally”and Its Philosophical Connotation

“本无今有”思想,在原始佛教中便已出现,并随着佛教各派理论的发展而不断发展。在原始佛教及部派佛教时期,本无今有作为无常、生灭乃至空义的诠释理论受到认可,但随着中观学派的发展,本无今有的含义发生改变,但依旧在佛教理论中有重要的位置。《大智度论》正是本无今有思想发展的重要折点,而作为《大智度论》传译者的鸠摩罗什法师,在《大乘大义章》中关于本无今有思想的观点也自然非常重要。原始佛教经典与《大智度论》中的本无今有思想出现差别的原因,是名相内涵、修行理论等多角度的不同造成的,但尽管本无今有思想在后期被赋予新的内涵,却没有与早期的含义相混淆,可见佛教的理论发展是有很强的内在逻辑的。

The idea of“Be existent now but inexistent originally”has already appeared in primitive Buddhism,and it has continued to develop with the development of theories of various schools of Buddhism.In the period of primitive Buddhism and sect Buddhism,the theory of impermanence,birth-death,and even sunyata was recognized.However,with the development of the Madhyamika school,the meaning of“Be existent now but inexistent originally”has changed,but it still holds an important position in Buddhist theory.The Great Treatise on the Perfection of Wisdom is an important turning point in the development of the idea of“Be existent now but inexistent originally”,and as the disseminator and translator of the Great Treatise on the Perfection of Wisdom,Master Kumarajiva stated in the Ultimate Wisdom of the Mahayana his own thoughts on the development of“Be existent now but inexistent originally”,his opinions are also of course very important.The reason for the difference between the thought of“Be existent now but inexistent originally”and that in the Great Treatise on the Perfection of Wisdom is due to various perspectives such as the connotation of terms,the theory of practice,etc.However,although the new connotation of the thought was given in the later period,it was not confused with the earlier meaning,which shows that there is a strong internal logic in the theoretical development of Buddhism.