中國早期佛體用及理念的演變

Abstract

Seng Zhao(僧肇) and Dao Sheng(道生) both share the body-function(體用) logic in their thinking mode. Dao Sheng's theory of body(體) and function(用), however, is actually more compatible with Wang Bi(王弼)’s theory of origin(本) and function(用), and differs from that of Seng Zhao. The body(體) of Dao Sheng, as the origin(本) of Wang Bi, means the original state before things obtain their existence in reality, while function(用) means the state things already in existence, which relates to extensity that things acquire when they come into human’s cognition. Therefore, Seng Zhao’s theory of body and function(體用) emphasizes their non-duality(相卽), and is meaningful in logical structure of thought on the other hand, the successive relationship of body(體) and function(用) of Dao Sheng bears significance in real space. Besides, the body-function(體用) logic of Seng Zhao can be completely applied to a series of relative concepts, such as upāya (convenient-means, 方便)and trueness(眞實), rūpakāya(form body, 色身)and dharmakāya(truth body, 法身), dirty land(穢土) and pure land(淨土), etc,. Contrarily, Dao Sheng considered function(用) as a process of returning back to the origin(本), and all sentient beings as active subjects of this process, hence sentient beings are subjects striving for buddhahoods. This methodology is consistent with his ontology of body(體) and function(用). Compared with the idea-orientation of Seng Zhao as a Mādhyamaka(中觀) philosopher, it prominently indicates the practicalness and realness of Dao Sheng, who inherits the practical tradition of dhyāna(禪觀). Li(理) was a very important category in Chinese traditional thoughts including Chinese Buddhism. Dao Sheng, in his thought, communicated the li(理) concept with one’s mind and human nature, and regarded it as an equivalent to Buddhata(Buddha nature, 佛性), therefore opening up a new way for one to become Buddha and exploring a new world of Buddhahood.