玄佛会通与支遁“逍遥游”新义考论
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摘要
支遁提出的"逍遥游"新义在东晋引起了很大的反响,但由于其《逍遥论》已佚,因此,对其内容和新意历来颇多争论。东晋时期,玄学与佛教般若学有密切的关系,支遁擅长清谈,对玄学、佛教皆有深入的理解,这是他提出"逍遥游"新义的思想基础。对其"逍遥游"的分析,在佛教思想之外,还应注意到玄学的影响。从方法上讲,可以说支遁最早运用格义之法以阐释"逍遥游"。我们认为其"逍遥游"新义在当时引起很大的关注,很大程度上是因为这种新方法的应用,也就是融合玄佛,因此,支遁之义与郭象有重要的内在联系。这一点有助于准确理解支遁"逍遥游"的内涵。
In the Eastern Jin dynasty,a new interpretation of the "Peripatetic Journey" proposed by Zhidun evoked big repercussions.As Zhidun’s theory of "Peripatetic Journey" has been lost,there have been a lot of debates on its content and novelty.In the Eastern Jin dynasty,Metaphysics was closely related to Prajna.Zhidun was good at talking and had deep understandings of Metaphysics and Buddhism.This is the ideological basis of his new interpretation of "Peripatetic Journey" .As such,in addition to the Buddhist thoughts,the influences of Metaphysics are also needed to pay attention to while studying his theory.From the perspective of method,Zhidun is the first person who used the method of "Geyi" to explain "Peripatetic Journey" .This paper concludes that the reason for the broad attention paid to Zhidun’s theory of "Peripatetic Journey" at that time is that he applicated this new method,which is called "interaction of Metaphysics and Buddhism".In this regard,Zhidun’s theory closely connects with Guo Xiang.This helps to accurately understand Zhidun’s interpretation of "Peripatetic Journey".
In the Eastern Jin dynasty,a new interpretation of the "Peripatetic Journey" proposed by Zhidun evoked big repercussions.As Zhidun’s theory of "Peripatetic Journey" has been lost,there have been a lot of debates on its content and novelty.In the Eastern Jin dynasty,Metaphysics was closely related to Prajna.Zhidun was good at talking and had deep understandings of Metaphysics and Buddhism.This is the ideological basis of his new interpretation of "Peripatetic Journey" .As such,in addition to the Buddhist thoughts,the influences of Metaphysics are also needed to pay attention to while studying his theory.From the perspective of method,Zhidun is the first person who used the method of "Geyi" to explain "Peripatetic Journey" .This paper concludes that the reason for the broad attention paid to Zhidun’s theory of "Peripatetic Journey" at that time is that he applicated this new method,which is called "interaction of Metaphysics and Buddhism".In this regard,Zhidun’s theory closely connects with Guo Xiang.This helps to accurately understand Zhidun’s interpretation of "Peripatetic Journey".
引文
[1][梁]释慧皎.高僧传[M].汤用彤,校注.北京:中华书局,1992.
[2][梁]释僧祐.弘明集校笺[M].李小荣,校笺.上海:上海古籍出版社,2013.
[3]汤用彤.汉魏两晋南北朝佛教史[M].武汉:武汉大学出版社,2008.
[4]汤用彤.理学·佛学·玄学[M].北京:北京大学出版社,1991.
[5]吕澂.中国佛学源流略讲[M].北京:中华书局,1979.
[6]陈寅恪.支愍度学说考[C]∥金明馆丛稿初编.北京:生活·读书·新知三联书店,2001.
[7]陈垣.释氏疑年录[M].扬州:广陵书社,2008.
[8][刘宋]刘义庆.世说新语笺疏[M].余嘉锡,笺疏.上海:上海古籍出版社,1993.
[9]王晓毅.支道林生平事迹考[J].中华佛学学报,1995(8):236-263.
[10]陈寅恪.金明馆丛稿二编[M].北京:生活·读书·新知三联书店,2001.
[11][唐]陆德明.经典释文卷二十六《庄子音义》上[M].黄焯汇,校.北京:中华书局,2006.
[12][清]郭庆藩.庄子集释[M].北京:中华书局,2004.
[13]汤用彤.崇有之学与向郭学说[M].上海:上海古籍出版社,2005.
[14]牟宗三.才性与玄理[M].桂林:广西师范大学出版社,2006.
[15]钟泰.庄子发微[M].上海:上海古籍出版社,2002.
[16]刘武.庄子集解内篇补正[M].北京:中华书局,1987.
[17]严可均.全上古三代秦汉三国六朝文[M].北京:中华书局,1958.
[18]方立天.魏晋南北朝佛教[M].北京:中国人民大学出版社,2006.
[19][晋]陈寿.三国志[M].[刘宋]裴松之,注.北京:中华书局,1982.
[20]逯钦立.先秦汉魏晋南北朝诗[M].北京:中华书局,1983.
(1)关于“格义”的含义,还可以参见刘立夫《论格义的本义及其引申》(《宗教学研究》2000年第2期);张舜清《对“格义”作为言“道”方式的反思》(《学术论坛》2006年第6期)。
(2)《高僧传》本传载其曾“注《安般》、《四禅》诸经”。支遁诗歌中常言“恬智”,如“恬智冥微妙,缥缈咏重玄”(《弥勒赞》)、“何以虚静闲,恬智翳神颖”(《不昫菩萨赞》)“恬智”虽出于《庄子》,但支遁所用实近于禅智之义。
[2][梁]释僧祐.弘明集校笺[M].李小荣,校笺.上海:上海古籍出版社,2013.
[3]汤用彤.汉魏两晋南北朝佛教史[M].武汉:武汉大学出版社,2008.
[4]汤用彤.理学·佛学·玄学[M].北京:北京大学出版社,1991.
[5]吕澂.中国佛学源流略讲[M].北京:中华书局,1979.
[6]陈寅恪.支愍度学说考[C]∥金明馆丛稿初编.北京:生活·读书·新知三联书店,2001.
[7]陈垣.释氏疑年录[M].扬州:广陵书社,2008.
[8][刘宋]刘义庆.世说新语笺疏[M].余嘉锡,笺疏.上海:上海古籍出版社,1993.
[9]王晓毅.支道林生平事迹考[J].中华佛学学报,1995(8):236-263.
[10]陈寅恪.金明馆丛稿二编[M].北京:生活·读书·新知三联书店,2001.
[11][唐]陆德明.经典释文卷二十六《庄子音义》上[M].黄焯汇,校.北京:中华书局,2006.
[12][清]郭庆藩.庄子集释[M].北京:中华书局,2004.
[13]汤用彤.崇有之学与向郭学说[M].上海:上海古籍出版社,2005.
[14]牟宗三.才性与玄理[M].桂林:广西师范大学出版社,2006.
[15]钟泰.庄子发微[M].上海:上海古籍出版社,2002.
[16]刘武.庄子集解内篇补正[M].北京:中华书局,1987.
[17]严可均.全上古三代秦汉三国六朝文[M].北京:中华书局,1958.
[18]方立天.魏晋南北朝佛教[M].北京:中国人民大学出版社,2006.
[19][晋]陈寿.三国志[M].[刘宋]裴松之,注.北京:中华书局,1982.
[20]逯钦立.先秦汉魏晋南北朝诗[M].北京:中华书局,1983.
(1)关于“格义”的含义,还可以参见刘立夫《论格义的本义及其引申》(《宗教学研究》2000年第2期);张舜清《对“格义”作为言“道”方式的反思》(《学术论坛》2006年第6期)。
(2)《高僧传》本传载其曾“注《安般》、《四禅》诸经”。支遁诗歌中常言“恬智”,如“恬智冥微妙,缥缈咏重玄”(《弥勒赞》)、“何以虚静闲,恬智翳神颖”(《不昫菩萨赞》)“恬智”虽出于《庄子》,但支遁所用实近于禅智之义。