魏晋佛学三大流派之判教

The Determination of the Significance and Status of the Three Main Schools of Buddhism in the Wei and Jin Dynasties

在魏晋时玄佛合流的大潮中所形成的三大佛学派别“本无宗”、“心无宗”和“即色宗”,由开始的借老庄和玄学来“格义”到逐渐摆脱玄学影响而更多地吸收印度佛学因素,接力棒式地走过了一个“由玄入佛”的过程。其中,支遁的“即色宗”作为最后一站,容纳了道安“本无宗”的观点,但去掉了从老庄接过来的“生”之比喻,将“无”理解为“空”;继而又把“心无宗”(连同它的各支脉)也当作自身的一个环节,但并不把“幻化”、“梦觉”和“缘会”等等看作仅仅是消极的东西,而是看作进入“本无”境界的必要的环节。这就完成了对所有六家七宗的综合和总结,在这一逻辑进程中,各家各派都有自己特定的位置和作用,最终则是建立起了一个层次丰富、解释合理、内容全面的大乘空宗学说。但其中仍然不够通透之处在于,在对“色”的理解上仍然是外在地为它找根据,而没有从自否定的眼光把它自身理解为“不自色”的根据,受到僧肇的批评。

In the Wei and Jin dynasties,the three major Buddhist schools,namely,the " School of Original Nonbeing",the " School of Non-existence of Mind" and the " School of Appearance as Such",formed in the tide of Daoist-Buddhist merger.From the beginning,by using "analogy" borrowed from Lao-Zhuang and Confucianism-Daoism to gradually getting rid of the influence of metaphysics and absorbing more factors of Indian Buddhism,they went through a process from Daoist-metaphysics into Buddhism.Among them,Zhi Dun's "School of Appearance as Such",as the last stop,accommodated the viewpoints of Dao An's School of Original Non-being",but removed the metaphor of " existence born from nothing" inherited from LaoZhuang,and understood " nothingness" as " emptiness".Then the " School of Non-existence of Mind"(together with its branches) is also regarded as part of the " School of Appearance as Such" itself,but not as mere negative elements,such as illusions,dreaming,and karmic meetings,but as necessary parts for entering the realm of the " Original Non-being",which completes the synthesis and summary of all the six sects and seven schools,in which each school has its own specific position and role in the logical process,and ultimately establishes a richly layered,rationally interpreted,and comprehensive Mahayana Emptiness Doctrine.However,it is still not thorough enough in the sense that the conception of " appearance" still needs a basis for itself externally,but does not understand itself from the perspective of self-negation as the basis for " non-appearance",and it was criticized by Seng Zhao.