论早期中国化佛学“空”论对道家“有无”观的扬弃与超越  

On the Sublation and Transcendence of Early Empty Theory of Buddhism to the Taoist Ideas on"Presence" and "Absence"

作　　者：蒋玉智[1] 

机构地区：[1]山东理工大学法学院,山东淄博255091

出　　处：《华南农业大学学报（社会科学版）》2009年第1期78-82,共5页Journal of South China Agricultural University(Social Science Edition)

基　　金：教育部人文社会科学研究项目(07JD720001)

摘　　要："空"论是佛学的核心,中国化佛学的"空"论,是佛教传入中国以后,与中国原有的各种思想碰撞融合而形成的。其中,正在不断发展与成熟的道家"有无"观,被佛学吸收和改造,成为超越印度原始佛学的中国化佛学"空"论的重要思想要素。这一复杂的融合过程在早期即经历了第一轮的求同——寻异——会通,格义与六家七宗、鸠摩罗什、僧肇分别代表了这三个不同的阶段。The empty theory is a core of Buddhism. After the Buddhism was introduced to China, the empty theory in China had been developed in the course of collision and amalgamation with the local thoughts. The Taoist ideas on ＂presence＂ and ＂absence＂, which had become mature, was absorbed and innovated by the Buddhism and became an important idealistic element of empty theory of Buddhism in China , which had exceeded the Indic primitive Buddhism. This complicated integration course went through and the the first round of seeking the common points, finding the difference and comprehension. Geyi Six Schools and Seven Sects, Kumarajiva and Sengzhao were the typical schools of those three stages.

关 键 词：中国化佛学 空 道家 有 无 

分 类 号：B948[哲学宗教—宗教学]