【作者】 丁文慧；

【导师】 高华平；

【作者基本信息】 华中师范大学 ， 古典文献学， 2007， 博士

【摘要】 性空是佛教的精髓，它是不立文字、教外别传的流派的命脉。在原始佛教的时期，性空是毫无妨碍的解脱，也就是释迦牟尼佛所证入的绝对无我境界。此无我说不仅解除印度社会的一些不公平的阶级，同时它也是令人类脱离苦海的最好方法。在部派佛教的时期，性空却转向而落入法义与章句。那些部派的教义不仅在文字章句的方面找不到出路，而且提出那时佛教的偏见。比如上座部所主张的是“有分心”，继承释迦牟尼佛的无我说，但是只承认过去、未来的不实，而现在就实有。大众部就依据大天的五事，同时提倡“根本识”，也只承认过去、未来的不实，认为阿罗汉的果位并不是最高的境界。说一切有部所主张的是“三世实有。法体恒有。”犊子部所主张的是实有补特伽罗，这种补特伽罗又称为实我，它与五蕴不即不离，也就是轮回说的存在主体。化地部所主张的是“穷生死蕴”。正量部所主张的是“一味蕴”。所有的以上主张都违背释迦牟尼佛的本怀。这是大乘佛教兴起的原因之一。在大乘佛教的时期，此空是般若性空，即由龙树菩萨所提倡的深奥微妙的性空。这种性空以《般若经》为所依的地方，般若的性空并不是否认物质的现有性，而是一种幻有的性空。此幻有包括两种方面，第一、幻有并不是没有而是假有；第二、幻有由因缘和合而成。禅宗的性空超越语言形式的推论性，它以破除见执为见性的最高领会点。换一句话而言，只有破除知识的障碍的墙壁，才能证悟此性空。是因为站在禅宗而言，此知识就是所知障，会迷惑寂灭的真性。本文暂时强调的是两个禅宗的重要阶段，那就是由菩提达摩初祖传入中国的印度禅宗和由六祖慧能改革的中国禅宗。由菩提达摩初祖传入中国的禅宗浓厚地带有印度社会的民族本色。从关于生活的观念以至修行风格；从禅宗的传播以至化度后人的方法，都明显地表现印度的文化。尤其是菩提达摩在梁武帝朝代来到中国，虽提倡不立文字、教外别传、直指人心、见性成佛的禅宗要旨，但是晚年达摩却把四部楞伽经传授慧可二祖。这种故事令后来学者具有不同的意见，并引起不断争论。到六祖慧能的禅宗就是“应无所住、而生其心”的流派。此流派就是真诚樵夫的精彩改革，居住遥远的岭南。六祖慧能最精彩改革的是不把衣钵传授后人，而只是“以心印心”。所以六祖慧能的时期，此流派已经成为中国化的禅宗，它被形成带有中华本色的一种正统禅宗。但是尽管怎么样改革，禅宗就一点也不变，还带来解脱的独特味道，还是性空的证验，而诸佛祖从昔日以至来日，还依据性空为最高的目标，那种性空就是无所住的涅槃。更多还原

【Abstract】 Voidness is the quintessence of Buddhism, a key vein of meditation tradition of "not setting up scriptures, special transmission outside the orthodox teaching" ("buliwenzi, jiaowaibiechuan"). Voidness at Early (Theravada) Buddhism period was emancipation without any obstacle and also was inequitable experiential entry into non-self of Sakyamuni Buddha. It not only abolished the unfair Indian caste society, but also served as the magnetic needle leading people out of the ocean of misery.Voidness at Sthaviravadins (Bupai) Buddhism period converted into a new form of words and its meaning. It was not only stuck in language but also created a unilateral view on Buddhism at that time. For example, Sthaviravadins (Shangzuobu) advocated "youfenshi" that inherited the "non-self doctrine" of Sakyamuni Buddha but they admitted that only the present was real while the past and the future were not existent. Mahasanghikas (Dazhongbu) took the five propositions of Datian as their basis and also initiated "store-house consciousness" (genbenshi), admitting that the past and the future did not exist, either, and believed that fruition of Arhat was not a supreme realm. The Shuoyixieyoubu advocated "the three periods (past, present and future) are real, and everything constantly exists". Vatsiputriya (Duzibu) contended that "Pudgala" was real, "Pudgala" being real self that is unseparated from but at the same time is not the five kinds of Skandhas (aggregates) ("buli, buji"). It is the existent subject of the samsara theory. Mahisasakah (Huadibu) expounded the concept of "Ending of samara" ("congshengziwen"); and Sammatiya (Zhengliangbu) advocated "Ekakkhaldlha" (yiweiyun). The above advocatories were contrary to Sakyamuni Buddha"s intention. This was one of the reasons that brought about Mahayana Buddhism"s development in later phases.Voidness at Mahayana Buddhism period was "Prajna voidness", which was miraculous profundity voidness initiated by Nagarjuna Bodhisattva (Longshou). This voidness is based on the Prajna-paramita sutra. Prajna voidness does not mean to negate the existence of materials but it means voidness of mirage. The mirage has two meanings (1) mirage does not mean annihilation but non-substantiality; (2) mirage is formed by concatenation of causes and effects.The Voidness of the Meditation tradition is beyond the reasoning of words. It utilises the abolition of tenacious view in order to utmostly penetrate to seeing one"s own nature. In other words, one who wants to penetrate this voidness must to destroy the obstruction wall of knowledge because this kind of knowledge is "dried-up wisdom" (suozhizhang) which hinders the attainment of a calm true mind . In this text, I temporarily divide Meditation tradition into two periods, one being the Indian meditation tradition spread into China by the first patriarch Bodhidharma and Chinese meditation tradition revolutionalised by the sixth patriarch Hui-Neng. The meditation tradition transmitted into China by the first partriarch Bodhidharma is strongly influenced by the Indian national character. From perspective to self-cultivation method, from the diffusion to the nurturing of future generation, it clearly manifests the Indian culture. It was especial that Patriarch Bodhidarma, upon entering China in Liang Wu Emperor dynasty, mainly initiated the meditation core of "not setting up scriptures, special transmission outside the orthodox teaching, directly seeing into one"s nature and attaining Buddhahood"; however, by the end of his life, he handed the second patriarch Hui-Ke the four Lankavatara (Lengjia) sutras. This act has caused controversies among many scholars later on.The next meditation tradition taught by the sixth patriarch Hui-Neng expounded the doctrine of Spontaneous Realisation or Sudden Enlightenment ("yingwusuozhu, ershengqixin"), that is, through meditation in which thought, objectivity and all attachments are eliminated. This meditation tradition is the wonderful reformative crystallization of an unobstrusive woodsman living in remote Ling-Nan. His outstanding meditation reform is not the transmission of robe and alms-bowl to the inheritor but is the "transmission from mind to mind". So meditation at Hui-Neng period became "assimilated to China" ("Zhongguo-hua"), forming an official meditation tradition strongly affected by the Chinese national character. Albeit the reform, meditation tradition does not transform, but retain the wonderful flavour of liberation, and is the ultimate penetration of voidness that Buddhas and Patriarchs from time immemorial to future rely on as the ultimate goal, which is Nirvana of no abode.更多还原