支遁在魏晋玄学与般若学交融中的学术史意义  

Zhidun’s Academic Meaning in the process of Interaction between Prajna and Neo-Taoism

作　　者：张源旺[1,2] 

机构地区：[1]苏州大学政治与公共管理学院,江苏苏州225123 [2]南通大学,江苏南通226019

出　　处：《南通大学学报（社会科学版）》2010年第1期91-98,共8页Journal of Nantong University:Social Sciences Edition

摘　　要：在魏晋玄学与般若学相互交涉和激扬的思想背景中,在与名士公卿交游清谈的学术环境下,具有名僧与名士双重特征的支遁在般若学上立即色义,在庄学上创逍遥义,在魏晋学术发展史进程中表现出过渡性的特征并成为关键性的一环。支遁即色义的理论水平介于僧肇不真空论和道安本无义之间,在玄学的影响下部分的掌握了般若学的原理;其逍遥义则是在般若学的影响下对庄学的理解,既不同于原来意义上庄子逍遥游,又不同于向、郭"援道入儒"所创建的具有儒学底色的庄子注中的逍遥义。支遁二重性的精神人格和知识结构使其成为在学术界引领时代潮流的旗帜。In the interaction between Neo-Taoism and Prajna, and in the academic environment of making friends and talking with the celebrities, with the double feature of celebrities and famous monks, Zbidun created Jiseyi based on Prajna and created Xiaoyaoyi based on zhuangzi, and thus became a key component in academics in Wei and Jin Dynasties. Under the influence of Prajna his Xiaoyaoyi is the understanding of Zhuangzi, different from the original meaning of Zhuangzi＇s Xiaoyaoyou, and also different from the Xiang-Guo＇s Xiaoyaoyi in the Chuang-tzu created with a Confucian background. Of the spirit of the duality of personality and knowledge of the structure, Zhidun takes the first place in the academic circle.

关 键 词：支遁 玄学 般若学 即色义 逍遥义 

分 类 号：B235.95[哲学宗教—中国哲学]