「물불천론」(物不遷論) 연구(2) - 상견론(常見論)인가 성공론(性空論)인가 -

Abstract

Although it is a short work, many scholars have commented on the Wu Bu Qian Lun (物不遷論), which was written by Seng Zhao (僧肇). There are roughly four theories concerning the Wu Bu Qian Lun. The first considers the work to be an expression of the ideas of the Madhyamaka school, which is representative of the Tang Dynasty and the Yuan Kang (元康), among others. The second is seen from the perspective of the profound teachings (玄學). Tang Yong Tong (湯用彤) and Feng You Lan (馮友蘭), who were leading scholars in modern China, held such a position. The third theory regards the interpretation of sophistry (詭辯論). Chinese scholars Ren Ji Yu (任繼愈) and Pang Li Tien (方立天) expressed this view. Finally, the fourth theory seeks to identify and understand the theories of annihilationism (斷滅論) and eternalism (常見論). The monk Zhen Cheng (鎭澄) of the late Ming Dynasty covered this in the Wu Bu Qian Zheng Liang Lun (物不遷正量論). This paper reviews these opinions and arguments to shed light on the details of Wu Bu Qian Lun and determine its actual content. The following was confirmed as a result of analyzing and classifying the Wu Bu Qian Lun. Seng Zhao argued by means of inferential reason (比量) that the ancient (昔物) and the current (今物) do not move. The inability to move according to the concept of permanence (常想) and everlasting change (往) was exemplified. It was proven that there is no moving in the past (古) nor the present (今). It was also explained that there is no moving by means of cause (因) and effect (果). Therefore, the Wu Bu Qian Lun is ultimately a theory of emptiness-in-nature (性空論) that insists that the nature of things do not move. The Wu Bu Qian Lun is not a teaching of the profound, nor of sophistry. It is not a theory of annihilation, nor of eternalism, nor is it a theory of substantial being (實在論).